# LIBRARY OF CONGRESS. # 

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if . j&ue&*°i* t 

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| UNITED STATES OF AMERICA. { 



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SERIOUS ENQUIRIES, 

OR, 

IMPORTANT QUESTIONS 

RELATIVE 

TO THIS WORLD 

AND 

THAT WHICH IS TO COMB. 

TO WHICH ARE ADDED, 

REFLECTIONS ON MORTALITY, 

OCCASIONBD BY THE DEATH 

OF THE 

REV. THOMAS SPENCER, 

Who was drowned whilst bathing at Liver/iool, 
august 5, 1811. 



BY CHARLES RUCK. 



PHILADELPHIA : 

PRINTED FOR AND SOLD BY W. W. WOODWARD, 

Corner of Second and Chesnut Streets. 

A. Dickinson....Printer. 

1813. 






t&.afi 



TO THE HEADER, 



SEA* READER, 

I Permit a xvelUwisher to your present 
nd future happiness, to call your attention 
to a subject of the greatest importance. 
You possess an immortal soul; and 'what ever 
be your age, circumstances, cr prospects, 
you must shortly exchange this rvorld for 
another. You may norw be favoured with 
health of body, and cheerfulness of mind ; 
you may be surrounded with every thing 
pleasant here, and be looking forward to 
long life; but remember, you must die, and, 
after death, you must appear before the 
solemn tribunal of the Judge of the whole 
earth. It is of infinite consequence, there- 
fore, that you seek his favour, that you may 
be found of him in peace. I have written 



IV 

the following Utile Work with a view to 
excite enquiry as to this great object. It is 
by no means designed to make you dissatis- 
fied with human life ; but that you may 
estimate it in a proper manner ', and feel the 
importance of being prepared for a better 
state. That the perusal of it may be the 
mean of promoting t/iese ends, is the earnest 

prayer of the Author, 

C.B. 



CONTENTS. 



Page* 

Human Life • .. 2 

Human Nature 7 

Wealth 11 

Fame 15 

Pleasure , 22 

Power 30 

Beauty 35 

.Apparel 40 

Talents 46 

Friendship 52 

All Worldly Prosperity 61 

The Knowledge of God ........... 67 

The Bible... 72 

Christianity 76 

He DOUl MIIMIIlMMIMMMMlUHMf O^U 



I CONTENTS. 

The Resurrection 87 

The last Judgment 91 

Future Happiness 99 

Future Punishment ..• 106 

Preparation for Eternity 112 

Conclusion * 122 

Reflections on Mortality 133 



SERIOUS ENQUIRIES. 



MAN is distinguished in the scale of ex- 
istence as a rational creature ; hence, a desire 
of knowledge is natural to him. He possesses 
a principle of curiosity which influences him 
to make perpetual enquiries, as to the nature 
and tendency of the various objects which pass 
in succession before him. It is to be lament- 
ed, however, that while he is anxious to as- 
certain the causes and effects of sublunary 
events, he is too unmindful of his best inte- 
rest. Fascinated by the appearance of worldly 
scenes, and hurried on by the force of sensual 
appetites, he forgets that he is an accountable, 
an immortal being; and will not stop to con- 
sider things as they really are. Though rea- 
son and conscience, providence and revelation, 
are monitors which remind him of his duty ; 
yet he will not listen to their dictates, but too 
often prefers the present gratification 6i his 
senses, to his future welfare and happiness. 

Now, reader, if this has been your case ; if 
fb\x have been thus deceived ; and lived hithr 

B 



2 

crto without consideration — for a few moments 
attend to the voice of Instruction. Come, 
and let us ask a few important questions in 
relation to our present and future state : and 
may it, under the Divine blessing, excite us 
to seek wisdom from above, and to pass the 
time of our sojourning here in fear. Our first 
enquiry then shall be as to 



HUMAN LIFE, 

WHAT is it? Is it stationary ? Is it sub- 
stantial? Is it of long duration? Is it at our 
command, and at our controul? Can we live 
as long as we please ? Can we even say, to- 
morrow is our's ; or can we tell what a day 
will bring iorth? Alas ! no. Ask then, what 
is it P Is it not u a vapour, that appeareth for 
a little while, and then yanisheth away?"* 
And what strength is there in a vapour ? who 
can grasp a vapour ? How weak, how uncer- 
tain, how fleeting is it! Who would ever think 
of trusting to that which so soon expires : 
Who would ever think of building his happi- 
ness on that w T hich is precarious, and must 
Soon pass away? Again, what is it? Is is not 
* James iv* 24>. 



3 

like the withering grass and the fading flower : 
Hear the Scripture: u As for man, his days 
are as grass ; as the flower of the field, so he 
flourisheth. For the wind passeth over it and 
it is gone, and the place thereof shall know it 
no more."* And who would place all his 
dependence on such frail objects as these? 
Who would gaze perpetually on the most 
beautiful flower that must shortly fade ? Again, 
what is it P Is it not a dream ?f How confus- 
ed, how vain, how empty ! Look back on 
your past life, and ask whether it does not ap- 
pear to you as a dream? How transient has it 
been! And how trifling and unimportant the 
scenes in which you have been engaged ! What 
is it ? Is it not like the swift sailing vessel 1\ 
Besides its rapid motion, consider too how 
often it is exposed to danger ; how frequently 
visited with the storm ; how little at the com- 
mand of mortals when the winds and the waves 
beat upon it ! And should you like always to 
be tossed with tempest? Is it pleasant to be 
always in danger? Or, is the troubled sea 
your delight? Again, what is it ? Is it not 
as a tale that is told ?§ Yes, reader ; human 

* Ps. ciii. 15. f Job xx. 8. 

X Job ix. 26* § Ps. xc. 9, . 



life has been a sorrowful tale to mail}'. Sin 
has embittered it with a thousand evils. It 
has been a mournful story, and the end has 
been worse than the beginning. It is a tale, 
too, that is soon told ; " for man that is bora 
of a woman is but of few days, and full of 
trouble."* And have you ever thought what 
"will be told of you ? Shall it be said that you 
lived and died without repentance ? Dreadful 
thought! if this be all that your survivors 
shall be able to inscribe on your tomb. O 
that you may be wise ? and seek the favour of 
him, whose grace alone can render life pleasant 
and death welcome. Again, what is it? Is it 
a large portion of time ? Are centuries allotted 
for man's existence ? No : " The days of our 
years are three score years and ten, and if by 
reason of strength they be fourscore years, 
yet is their strength labour and sorrow ; for 
it is soon cut off and we fly away."f Nay, it 
is compared to a week, a day, a span, a sleep, 
a hand-breadth, a watch in the night. We 
need not then to waste the few moments we 
have. We need not laboriously exert our- 
selves in trying to abridge human life. Is it 
too |ong for us, that we can idle so much of 

* Job xiv. 1. f Ps, xc. 20. 



5 

it away ? Is it so dull, that we can willingly 
give up great part of it to unnecessary sleep; 
to vain conversation, to unlawful pleasures ? 
Reader, remember how contracted it is already; 
and what a solemn command is given to u re- 
deem the time :" # for what is it ? It is a valu- 
able treasure to be redeemed. What is gone 
indeed cannot be recalled, but what is to come 
may be improved. Who can tell what depends 
on a single moment ! u By the enjoyment of 
God, every moment may be rendered more 
valuable than the whole earth." But if it be 
mispent ; if it be devoted to the service of sin 
and satan ; if it be lavished on the vanities of 
time and sense ; if by wicked devices it be 
murdered in this world, it will rise up against 
us in the next ? O the folly of endeavouring 
to lose that which is so precious ; of killing 
that which is of such importance ! O dear- 
bought pleasures, if they rob me of my time; 
ill-purchased enjoyments, if my moments are 
passing away to testify my neglect, my indo- 
lence, my guilt, at the bar of God ! \\ What 
will it profit me, if I gain the whole world and 
lose my own soul ?"f 

Once more, let me put the question as to 

* Chap. v. 16. f Mark tin. 36. 

B 2 



6 

human life : what is it ? Does it creep slowly 
on; can nothing stay its course; can none com- 
mand the sun to stand still, nor stop the march 
of time ? Alas ! no : it is but one life, and that 
is running out with unimpeded rapiditv. u My 
days," said Job, " are swifter than a post ; 
they flee away; they see no good; they poss 
away as the eagle that hasteth to the prey. 
They are swifter than a weaver's shuttle, and 
are spent without hope. O remember that my 
life is wind, as the cloud is consumed, and 
vanisheth away.*** " The sun returns every 
day, but time never returns." O how v 
soon do the moments complete the minutes ; 
the minutes the hour ; the hours the day ; the 
days the month ; the months the year; and the 
years the life! Come then reader, on the re- 
view of these answers, to this important ques- 
tion ; kneel down before him who has thy life 
in his hand, and say,,, u Lord, make me to 
know mine end, and the measure of my days, 
that I may know how frail I am. Behold thou 
hast made my days as an hand-breadth, and 
mine age as nothing before thee. Teach me to 
number my days, that I may apply my heart 
unto wisdom,"! 

* Job ix. 26. Job vii. 6, 7. 9. 

f Psalm xxxix. '4, 5, and xc. 12. 



Having now answered the question as to 
human life, let us make some enquiries as to 

HUMAN NATURE. 

AND vj hat is human nature 6 } Is it pure, dig- 
nified, and naturally virtuous, as some suppose? 
Alas! no. " Lo, this have I found, that God 
made man upright ; but they have sought out 
many inventions. 1 '* Man was created after the 
image of God; a holy, happy, intelligent being. 
He had not only a literal paradise around him, 
but a moral paradise within him. His mind 
was illumiped by the light of heaven. His will 
was conformed to the divine law, and his af- 
fections placed on the supreme good. This was 
his original righteousness; but which after all, 
as experience has proved, was mutable; for 
how soon was this illustrious sun eclipsed, his 
glory sullied, and his excellency cast down to 
the ground! Sin entered into the world; de- 
graded his powers, filled him with shame, tor- 
mented him with guilt, deprived him of his 
happiness, and exposed him to death ! Hence, 
what an awful scene soon appeared. 4i God 
saw that the wickedness of man was great in 
* Eccl, vii. 29. 



8 

the earth; and that every imagination of the 
thoughts of his heart was only evil continu- 
ally,"* Adam, driven from paradise, carried 
his fallen, corrupt nature with him ; hence, all 
his offspring became contaminated, and the 
world was filled with iniquity as fast as its po- 
pulation increased. Nor has his depravity been 
diminished by the succession of ages: man re- 
mains the same now as ever ; and none can 
say, " I have made my heart clean ; I am pure 
from my sin."f Some indeed are inclined to 
think more highly of human nature ; and that 
it is not the innate depravity, but the evil ex- 
amples of others, by which we are injured. 
But let us only attend to scripture, observation, 
and experience, and we shall find that man has 
nothing to glory in. u Who can bring a clean 
thing out of an unclean? Not one. Behold I 
was shapen in iniquity, and in sin did my mo- 
ther conceive me. That which is born of the 
flesh is flesh. We are by nature the children 
of wrath. For from within, out of the heai i 
of man, proceed evil thoughts, adulteries, for- 
nications, murders, thefts covetousness, wick- 
edness, deceit, lasciviousness, an evil eye, blas- 
phemy, pride, foolishness: all these evils come 
* Gen. vi. 5. t Prov « xx « 9 * 



9 

from within, and defile the man, The heart is 
deceitful above all things, and desperately 
-wicked,"* Let these scriptures suffice to prove 
this humiliating doctrine. Observation will 
furnish us with many awful evidences of man's 
lost condition. From whence do all the ca- 
lamities in the world arise, but from this cor- 
rupt fountain ? From whence all our sighs, 
our tears, our afflictions, our pains, our losses, 
our disappointments, our miseries — but from 
this ? How early in life too does this depravity 
begin to operate ? What aversion from good, 
and what a propensity to evil, do we observe 
in the rising generation? u Foolishness is said 
to be bound in the heart of a child. "f What 
do we see in the conduct of those of a larger 
growth? Do men naturally love God? do they 
seek his favour? do they abhor iniquity, and 
reverence the Divine name ? Alas ! on the 
contrary, do they not live in a state of rebellion 
against him, and work iniquity with all gree- 
diness ? Do they not also rise up one against 
another? Are not envy, jealousy, malignity, 
constantly at work ? Whence come wars and 
fightings among men, and the whole world 

* Job xiv. 4, Ps. li. 5. John ill. 6. Eph. ii. 3. 

Mark vii. 21, 22. Jer. xvii. 2. 

f Prov. xxIL 15. 



10 

convulsed by their animosities and broils ? 
What are judges and counsellors, preachers 
and magistrates, but as so many witnesses to 
these facts ? Every lock on our doors, every 
bar on our gates, every seal on our deeds, 
every security we give or require, all prove 
the same ! Let us ask too our own experience. 
How do our imaginations rove: what a prone- 
ness to do what is forbidden ! How uneasy are 
we under restraints. How ready to listen to 
temptation. What a false colouring do we put 
upon objects. How sensual in our inclinations. 
How forward to complain, if we cannot gra- 
tify our appetites. How much easier led by 
bad, than by good examples. How ready to 
apologise for our sins, or how desirous to 
extenuate them, or cast the blame on others ! 
What does all this show, but that we are 
corrupt. Let us not then attempt to hide 
ourselves from ourselves. Let us confess our 
transgressions to him who alone can for- 
give them, and be deeply humbled under the 
consideration of our fallen state. Let us 
learn from hence also, how necessaiy it is 
that this nature be changed ; " for except a 
man be born again, he cannot see the kingdom 
of God.*'* Let us weep over our condition as 
* John iii 3. 



11 

sinful creatures, and look for pardon and peace 
through the merits of him who came into the 
world to save sinners. M His blood cleanseth 
from all sin."* His grace can conquer all the 
rebellious passions of our nature, and render 
us happy in this world and that which is to 
come. But, 

Let us now pass on to make some enquiries 
as to those things which are considered as 
forming the highest enjoyments of human life. 



WEALTH. 



HOW much is wealth thought of and desir- 
ed by the generality of mankind : but what is 
UP Can it ensure happiness? can it keep off pain? 
can it remove anxiety ? Are the richest always 
the happiest? have they no thorn in their pil- 
low ? are they strangers to solicitude ? have they 
no wants ? How often do anxiety and care, 
ambition and envy, arise in proportion to the 
abundance of wealth men possess ? What a 
snare has it often proved. How many on their 
dying beds may truly say, " This wealth has 

* 1 John i, f. 



12 

killed me : had I possessed less, I should not 
have fallen a victim to intemperance. I should 
not have been so exposed to the world: but 
here, alas ! I am, ruined and undone, by the 
very blessings which should have rendered me 
more thankful to God, and useful to my fellow 
creatures." 

Our Saviour informs us, that " man's life 
consisteth not in the abundance of the things 
he possesseth."* And the Psalmist says, 
" men of high degree are a lie."f We deceive 
ourselves, if we imagine that wealth constitutes 
felicity. External glare cannot produce, nor be 
a substitute for, internal quietude. The mind 
may amuse itself by casting up the numbers ; 
and there may be, doubtless, a pleasure in ob- 
serving the sum total : but it is seldom such a 
pleasure that makes a man sit down and say, 
u I am contented ; I want no more ; I am truly 
happy." Hence Solomon observes, w he that 
loveth silver shall not be satisfied with silver, 
nor he that loveth abundance with increase : 
this is also vanity. When goods increase, they 
are increased that eat them ; and what good is 
there to the owners thereof, saving the behold- 
ing of them with their eyes."j 

* Luke xii. 15. { Ps. 1*5. P. 

$ Ecei. v, 10, 11 



13 

And what after all indeed is it ? " Riches 
profit not in the day of wrath."* Death can- 
not be bribed ; and it is certain, it cannot be 
rendered less terrific by wealth., A crown of 
gold on a dying man's head cannot alleviate 
his pain, nor remove his fears. Nay, the 
greater his possessions, the more unwilling is 
he to leave the world. Such a place too have 
they occupied in his affections; such influence 
have they gained over his heart, that he has, 
perhaps, neglected the true riches. Though 
surrounded with every thing splendid here, 
he has been morally poor ; his wealth has en- 
gendered pride, conceit, oppression, and infi- 
delity ; so that as he has been carried to his 
grave, survivors have had too much reason to 
exclaim, " Lo, this is the man that made not 
God his strength; but.trusted in the abundance 
of his riches, and strengthened himself in his 
wickedness."! 

It is true this cannot anplv to all. Manv on 
whom the Divine Being hath bountifully be- 
stowed the blessings of his providence, have 
also been rich in faith and heirs of the king- 
dom. They have disposed of their wealth in 
works of necessity and charity; they have been 

Jessing to their poor neighbours, the church, 
ProY. si 4. x Psa. lii, 7. 



14 

and the country at large. Thus it has been 
consecrated to good purposes. But how small 
the number of these compared with the gene- 
rality ; and what a vehicle has wealth been for 
every kind of wickedness : and let us remem- 
ber, that when not sanctified, it is a curse 
rather than a blessing. It is rather a chain 
to bind us to the world, than wings to fly 
above it. Even good men have found it a 
temptation ; and some, like Agur, have prayed 
for mediocrity, " lest they should be full, and 
say, Who is the Lord ?*** 

Well then, reader, " Will you set your eyes 
on that which is not r"f For there is nothing 
secure, nothing satisfying, nothing abiding in 
earthly riches. " The world indeed is God's 
great liouse, richly furnished, and we have 
all things liberally afforded us for our use ; 
but they are not ours. God has therefore set 
death at the gate, to see that as we brought 
nothing into this world, so we shall carry 
nothing out.":j: However necessary to supply 
our wants by the way, they must leave us at 
the end. Set not your affections then on sor- 
did dust; you have capacities for the enjoy- 
ment of higher and nobler objects than earth 

* Prov. 5&x. T. 9. j Prbv. xxvi. 3. 

$ Hopkins. 



15 

can afford. " Lay up for yourself treasures 
in heaven, where neither moth nor rust doth 
corrupt; and where thieves do not break 
through nor steal."* Ever remember the 
declaration of the Apostle, " They that will 
be rich, fall into temptation and a snare, and 
into many foolish and hurtful lusts, which 
drown men in destruction and perdition. For 
the love of money is the root of all evil ; 
which while some coveted after they have 
erred from the faith, and pierced themselves 
through with many sorrows."! 



FAME. 

HOW much is popular applause sought af- 
ter by many: but zvhat is it ? Is it that which 
can ward off the ills of life ? can it defend us 
from the arrows of adversity ? can it save us 
from slander and reproach ? can it assure us 
that we shall be exempt from pain ; sickness 
and death ? Alas ! no. Reputation, or a good 
name, is indeed desirable by every one. Cha- 
racter is of the highest importance in society ; 

-* Matt. vi. 17, 18. j 1 Tim. vl 10. 



16 

I to excel in every gc rk is v. hat we 

old all : laxity: what is 

if ? It does not always arise from real excel- 
lence. It is not always the child of virtue* 
It cloes not always attend the wise and the 

good.* The best of characters have sometimes 
been treated as the worst; and the worst have 
been held up to public view as the best. So 
vitiated is the taste of mortals, that the fame 
of some men has been derived from the igno- 
rance they have displayed; the bigotry they 
have manifested ; the blood they have spilt ; 
the towns and cities they have depopulated; 
and the multitudes they have destroved. That 
there is a popularity highly deserved and very 
properly worn, by some useful men, cannot 
be denied ; but it is well known that such are 
its attendants : such frequently its labours ; so 
numerous its ca v es, so great its dangers, that 
many have been almost glad to retire back 
again into the shade, and pass awav the rest 

* Herod was popular, but for what } for pi 
James to death : for when he saw it pleased die Jews, 
he proceeded further, to take Peter also. And Felix, 
though he knew P pet in order to be 

popular with the Jews, left him in bonds. I: 
and persecutors have ' ce of 

':;ood of the saints, and the excellent of the earth ! 



IT 

of their days in obscurity. For how many 
strong men hath it wounded. How few have 
been able to bear it with propriety. From 
this eminence how many have fallen down 
and been dashed to pieces. Look at Herod. 
The multitude said it was the voice of a god 
and not of a man ; but this cost him his life. 
One confessed that for the sake of popularity 
he set fire to the famous temple of Diana at 
Ephesus ; but this was his destruction. What 
is the language of many an individual but 
this, " O could I but rise ; could I be but 
known ; could I be but popular ; could I but 
command the multitude ; I should be happy, 
—I should want no more." But are you cer- 
tain of that ? Are you sure you could bear it ? 
do you know it is a slippery place ? have you 
seriously thought what manner of person you 
ought to be, when so many eyes are fixed upon 
you ? O vain man, you know not what you 
ask. It is perhaps wisely withheld from you, 
because you of all others are least able to 
bear it. 

Reader, be not anxious then for this suppo- 
sed good. It is of more consequence what 
you are thought of in heaven than on earth. 
The approbation of your Maker, and an in- 
terest in his favour, outweighs all the empty 
C 2 



18 

applause of mortals. Remember that he who 
is the brightness of his Father's glory, and 
the express image of his person; he, whom 
all the angels in heaven worship — he was des- 
pised and rejected of men ; a man of sorrows, 
and acquainted with grief! Besides, what is 
there so uncertain, so precarious as popular 
applause f It is rendered so by the very weak- 
ness of our nature. A very small speck is 
discernible on a bright object. One single 
defect, one unguarded step, one rash w T ord, 
one little circumstance may be magnified or 
misrepresented, so as to diminish respect, and 
cause our popularity to fade. And what so 
humbling, so distressing, as to be doomed not 
to obscurity only, but to contempt ; not to sit 
on the lowest seat, but to stand at a distance, 
as if unworthy of regard, or even notice. But 
it is also precarious, if we consider the fickle- 
ness and inconstancy of human nature. One 
day they cried, " Hosanna to the Son of Da- 
vid!" the next, " Away with him, crucify 
him, crucify him !" How did the multitude 
exclaim, " Saul has slain his thousands, and 
David his ten thousands !" But how soon did 
they alter their tone, and pursued him from 
one place to another, so that his life was not 
safe in the land of Israel. Of Paul and Bar- 



19 

nabas they said, u the gods are come down to 
Us in the likeness of men !" They called the 
one Jupiter, and the other Mercury ; and it 
was with difficulty they were prevented from 
offering sacrifice to them. But soon after we 
read, " that there came thither certain Jews 
from Antioch and Iconium, who persuaded 
the people ; and having stoned Paul, drew 
him out of the city, supposing he had been 
dead."* 

As to the favour of men, then, how vain 
is it ! Nor let it be supposed, that even the 
favour of princes and the great of the earth, 
can secure our happiness, for this also is sub* 
ject to change. Nay, it is often the case, as 
one observes, " that in the courts of great 
princes, a man may be in favour one day, and 
the next lie under heavy displeasure; one 
while he may be graced with the chief ho- 
nours of a kingdom, and soon after be utterly 
neglected, disgraced, and discarded."! Ha- 
man, that proud favourite, who ruled king 
Ahasuerus at his pleasure, was cast out of fa- 
vour upon one complaint, and the king would 
not hear him plead for his life. He was 
hanged on that very day which he expected 

* Acts xiv. 19, f Mrs. Head. 



20 

would have been the day of his greatest ho- 
nour. David had learned by nis own experi- 
ence the inconstancy and mutability of the fa- 
vour of princes, and therefore says, " it is 
better to trust in the Lord, than to put confi- 
dence in princes."* 

The celebrated philosopher Seneca was tu- 
tor to Nero in his youth, and was in such 
credit with him after he became emperor, that 
for a time he managed all the affairs of his 
estate. Nero often showed him the greatest 
tokens of love possible ; and yet afterwards 
afforded him no other favour, but the choice 
of what death he w r ould suffer. 

After Bellisarius, that famous general un- 
der Justinian the emperor, had been victo- 
rious in many battles, conquered many coun- 
tries, and had led in triumph Gillemer, king 
of the Vandals in fetters of gold, for his own 
greater honour, he v/as cast out of favour, 
had his eyes put out; and being led up and 
down the city of Rome, was obliged to pro- 
cure a scanty maintenance by soliciting the 
charity of those he met with. 

Clitus, who was an intimate friend of Alex- 
ander the great, was put to death by Alexan- 

* Psalm &xviii. 9. 



21 

tier, only because he was a little too familiar 
with him. 

Mahomet the second, that conquered Con- 
stantinople, had a most beautiful virgin named 
Irene, brought to him when he was sacking 
that city ; and he was so fond of her company, 
that he forsook his bashaws, and disregarded 
all the affairs of his empire. But he could 
not bear it to be said, that he who had con- 
quered so much, was at length led captive by 
a woman. And therefore, when he under- 
stood that his bashaws were dissatisfied with 
his conduct, and was afraid of losing his re- 
putation, he commanded Irene to attire her- 
self in the richest and costliest apparel that 
could be devised. This being done, he took 
her by the handi and led her into the room 
where all his bashaws were assembled by his 
command, and asked whether each of them 
would not, as well as he, forget every thing 
but her. They were so amazed to see such 
a wonderful beauty, that they condemned 
themselves for censuring the emperor, and 
justified him in what he had done. But Ma- 
homet told them, that he would show them 
he was master of his passions ; and immedi- 
ately struck off her head ! 



22 

PLEASURE. 

HOW much is thought of worldly pleasure : 
but what is it ? Is it rational ; suited to the 
capacities and worthy of the pursuit of such 
a being as man ? Is it obtained and enjoyed 
without any inconvenience and expence ? Does 
it tend to dignify and enlarge the mind ? Does 
it awaken in man those reflections and pre- 
pare him for those exertions which ought to 
characterise him as an immortal creature ? 
And when it is past, is the review of it such 
as produces satisfaction ; does it never leave 
a sting behind ? Alas ! let the worldling an- 
swer. What are called by too many the plea- 
sures of life, are just the reverse. They are 
often mean in their nature, transitory in their 
enjoyment, and ruinous in their consequences. 
They take off the mind from the contempla- 
tion of superior objects ; render the heart 
insensih e to wrha is good, and expose it to 
the most dangerous temptations. " As Judas 
gave a sign to the officers that came with him 
to apprehend Jesus, whomsoever I shall kiss, 
the same is he; hold him fast- The same 
sign doth the world give satan. Whomsoever 



23 
I shall caress and favour, whomsoever I shall 
heap honour and riches on, whomsoever I 
shall embrace and kiss, the same is he, hold 
him fast !"* 

How much too does it cost some men ? What 
sacrifices does it require ? What large gifts 
must be presented at the shrine of pleasure ? 
A man cannot be permitted to worship this 
goddess without offerings of a most valuable 
nature. O how many have destroyed a fine 
constitution ; thrown themselves on the bed 
of sickness; or dragged through life a mise- 
rable frame — and all for a short lived pleasure ! 
How many in one hour at the gaming-table 
have lost what would have been sufficient to 
have supported them for a long period ! What 
has not been suffered in order to witness ex- 
hibitions of a vain, and often profane tendency ! 
By listening to the voice of this charmer, how 
too has reputation been injured ; shame and 
remorse have followed, and the unhappy cap- 
tive has scarcely been able to hold up his head 
in virtuous and decent society ! What time 
also is lost: the valuable hours, which should 
be devoted to reflection, to improvement, to 
works of utility and charity, are all swallowed 

* Hopkins 



24 

up by preparation for, and attendance on, these 
transient enjoyments; while the imagination 
is polluted, the animal frame exhausted, the 
immortal principle within degraded and tor- 
gotten; and society injured by examples of 
prodigality, sensuality, and impiety. And yet 
all this is called enjoying life; seeing the 
world, and driving away melancholy. But, 
reader, what is it P If this be the result, 
which is too often the case, is it worth your 
pursuing? will it repay you for your toil? 
will it increase your felicity on the whole ? 
will it render you useful in life ? will it make 
death pleasant ? will it fit you for an eternal 
state ? Alas ! no.# Turn a deaf ear then to 

* Hear the testimony of a noble lord m the view of 
death. " I have run," says he, " the silly rounds of 
business and of pleasure, and I have done with them 
all. I have enjoyed all the pleasures of the world, and 
consequently know their futility, and do not regret 
their loss. I appraise them at their real value, which 
is in truth very low; whereas those who have not ex- 
perienced, always over-rare diem. They only see 
their gay outside, and are dazzled with their glare ; 
but I have been behind the scenes ; 1 have seen all the 
coarse pullics and dirty ropes which exhibit and move 
the gaudy machine, 2cc. When I reflect back upon 
what I have seen, what I have heard, and what I 
have done, I can hardly persuade myself that all that 



25 

the blandishments of the world. Be not de- 
ceived by her fair appearances. Depend not 
on her specious promises. The seeds of death 
are mixed in the feast she prepares ; the bane- 
ful poison is secreted in the cup she gives. 
Her paradise is the paradise of fools; where, 
under the wide-spreading flower, the serpent 
is coiled, and which never fails to awake and 
sting the votary of sensual pleasure ! O how 
many have found her golden sceptre to be af- 
ter all a rod of iron. Could we but penetrate 
her dwelling — could we but accurately survey 
her abode, we should find, notwithstanding 
all her professions of liberty and happiness, 
that she has her cells, where multitudes are 
imprisoned; her dungeons, where the unhappy 
victims are loaded with the chains of guilt, 

frivolous hurry, bustle, and pleasure of the world, 
had any reality; but I look upon all that has passed 
as one of those romantic dreams which opium com- 
monly occasions; and I do by no means desire to re- 
peat the nauseous dose, for the sake of the fugitive 
dream. Shall I tell you that I bear this melancholy 
situation, with that meritorious constancy and resig- 
nation which most people boast of? No; for 1 really 
cannot help it. I bear it — because I must bear it, 
whether I will or no. — And I think of nothing but 
killing time, now that he has become mine enemy. 

Lord Chesterfield* 

D 



26 

poverty, and despair. Yea, more, we should 
behold a sad spectacle ; we should find her 
burial-place strewed with the spoils of thou- 
sands whom she has deceiyed and destroyed ! 
But there are some who tells us, they are 
no advocates for public pleasures ; and who 
think it childish to mix with the multitude in 
beholding public sights and exhibitions : but 
while they make such confessions as these, 
they are perhaps as much deceived another 
way. Though seldom led to seek for plea- 
sures abroad, they live in the habit of intem- 
perance at home. What shall I eat, what 
shall I drink ? is their constant language- 
But, reader, are expensive viands, sumptuous 
fare, costly diet, the idols a rational, intellec- 
tual, immortal being should adore ? Is run- 
ning to an excess in indulging the taste, or 
gratifying the appetite, die way to promote 
health, order, morality, decency, and benevo- 
lence ? Ah, cruel Intemperance ! methinks I 
see thee with thy destructive scythe, walking 
among the sons of pleasure ; and while Reli- 
gion and Morality are here and there lifting 
up their voice, and snatching a solitary few 
from within thy reach, thou art mowing down 
thy thousands. O yes ! on how many tombs 
may it be written,. " H^re are the last remains 



27 

of one unhappily killed by intemperance." 
You then, that think of nothing but providing 
for the body, to fulfil the lusts thereof, whose 
only felicity is to satiate your appetites, stop 
for a moment, and ask the question, what is 
it that I am doing? Am I not far worse than 
the beasts of the field, who always know what 
is sufficient? Am I not losing my reason? 
Where will this carry me ? Will it not lay a 
foundation for disease ? Will it not accelerate 
the approach of the last enemy, death? Yes, 
intemperate man, answer these questions ; for 
this, if not repented of, will stupify thy pow- 
ers, emaciate thy frame, harden thy conscience, 
dig thy grave, and debar thee from the enjoy- 
ment of " that inheritance w T hich is incorrup- 
tible, undefiled, and that fadeth not away." 

But my reader may ask, What, then, is all 
pleasure forbidden ? What ! is life to be one 
continual scene of serious reflection ? What ! 
nothing but devotion ? I answer, that, as to 
real enjoyment, a devotional frame is the sub- 
limest, the noblest, the most exalted pleasure 
in life ; and no man in the present state can 
be happier than he who is blessed with it. 
To such a man, all other pleasures, all other 
exercises, all other pursuits are as nothing. 



28 

" He treads the world beneath his feet, 
" And all the world Calls good and great." 

Holding intercourse with the Father of lights ; 
his mind being enlarged with a view of hea- 
venly and eternal objects ; believing all things 
to be under divine controul ; and hoping at last 
to be received to the mansions of light — he 
rejoices with a joy unspeakable and full of 
glory. 

As the best of men, however, cannot al- 
ways preserve this heavenly frame ; as we 
live in a world where temporal things must be 
attended to ; as we are touched and moved by 
surrounding objects — it cannot be expected 
that bur joys will always be the same. Infe- 
rior pleasures, however, may be found, and 
let no man complain that Providence has been 
unkind; has strewed his path with thorns, and 
embittered every thing to him. Is there no 
pleasure to be found in conversation; in read- 
ing, in exercise; in viewing the works of na- 
ture and art; in friendship; in gaining infor- 
mation, in imparting it ; in sympathy, in cha- 
rity : in the moderate use of the blessings of 
Providence; in the use of our faculties; in 
the variety of scene; in rest after labour; in 
society; in vocal and instrumental harmony; 



29 

In performing kind offices to our fellow-crea- 
tures; in study; in business; in the family; 
in meeting absent relatives; in daily preser- 
vation of our senses, our mercies, our lives ? 
iVow in all these, as well as in many others 
not mentioned, is there no enjoyment? Cer- 
tainlv there is. Man is not necessitated 
therefore to seek illicit pleasures — pleasures 
which fascinate the senses, excite cupidity, 
waste time, violate decency, destroy property, 
injure health, lead to poverty, and often to 
ruin. These are the pleasures which we would 
proscribe, however patronized, however ge- 
neral, however defended. All are delusorv 
and vain. It is no matter by what name they 
are called: how dexterously concealed; how 
public and splendid they appear ; nor what 
approbation they receive from the multitude 
— one broad sentence appears written on them 
all : " to be carnally minded is death. 7* 
Listen, reader, then, to that voice which says, 
u that the friendship of the world is enmity 
with God ; whosoever therefore will be a 
friend of the world, is the enemy of God* 
Love not the world, neither the things that 
tfre in the world. If any man love the world, 

* Romans via. 6. 
D 2 



30 

the love of the Father is not in him. For all 
that is in the world, the lust of the flesh, and 
the lust of the eyes, and the pride of life, is 
not of the Fatter, but is of the world. And 
the world passeth away, and the lust thereof; 
but he that doeth the will of God abideth for 
ever.* Wherefore come out from among 
them, and be ye separate, $aith the Lord, and 
touch not the unclean thing; and I will re- 
ceive you, and be a Father unto you, and ye 
shall be my sons and daughters, saith the 
Lord Almighty."f 



POWER. 



AND what is power ? Is it that which can 
secure our lives, or even render them less sub- 
ject to care ? Are those who move in the most 
elevated circles, and to whom the world look 
np with a kind of awe, the most happy among 
mankind ? do not the bitter streams of human 
adversity find their way into the palace, as well 
as into the cottage ? Nay, while the peasant 
from the very nature of his situation, has but 

* 1 John \l IS, 16, If. f 2 Cor. vL 17, 18, 



51 

little comparatively to disturb his mind ; the 
prince is involved in multitudinous cares, 
which his dignity can neither remove nor his 
power prevent. Besides too, how exposed are 
even the greatest to innumerable vicissitudes, 
by which authority may be lost, or power and 
influence reduced? But surely, say some, it 
mu3t be a great thing to wear a crown, to sway 
a sceptre, to have multitudes at command, and 
to do what we please ! Yes, and so it must, if 
happiness consisted in royalty* But kings are 
mortals like ourselves ; they are composed of 
the same material, they breathe the same air, 
they inhabit the same disordered world, they 
possess the same nature, and feel the same 
wants as others. The royal blood that flows in 
their veins does not exempt them from the ills 
of life, and the' woes attendant on fallen hu- 
manity; nor have they any exclusive grant 
trom the Sovereign of the world to uninter- 
rupted felicity. On the contrary, their crown 
is often a crown of thorns instead of glory ; 
their garments have been rolled in blood; and 
their path beset with difficulties unknown to 
others. Indeed, what is more affecting than 
the history of human greatness ! The annals 
of regal authority present us with some fright- 
ful pictures of human nature. What dreadful 



52 

battles have been fought, what r. 

been committed, what blood has been shed, to 
obtain a crown ! Over what fields of the slain, 
What heaps of dying mortals, have some stept 
to the throre! And when there, how has it 
tottered under them ; and the storms of na- 
tional adversitv rendered all precarious and in- 
secure. u Their greatness makes them too the 
fairer marks for envv to shoot at, and inflames 
many to use all their art and power to under- 
mine them, that they may raise their own 
.reputation and preferment upon their ruins. 
Kings therefore are apt to be afraid of all, 
and upon small occasions to hate even those 
whom they have chosen to guard them. And 
in this respect, as Seneca says, kings are in 
a worse condition rvants ; for these 

fear one, but they all."* David was a go 
king, as well as great; but how accumulated 
were his troubles; how numerous his enemie 
and now nianv of these would lie have escaped, 
had he remained the humble shepherd ! How 
many of the kings of Israel were slain by their 
own subjects! Julius Caesar, who was the em- 
peror of the Roman monarchy, was murdered 
in the senate house by those who had formerly 
been h!s friends. The excellent character of 
* Mrs. Head. 



33 

the emperor Justinian did not prevent his own 
subjects from murdering him. The emperor 
Henry IV. it is said, was deposed from his 
crown, in his old age, and reduced to such po- 
verty, as to beg a poor prebend in the church 
of Asia. Bajazet, the proud emperor of the 
Turks, confessed to Tamerlane the Tartar, 
that, if he had taken him, he would have carri- 
ed him about in a cage for all men to gaze at. 
But Tamerlane having obtained the victory, 
gave him the punishment which he intended 
for Tamerlane, for he caused him to be carried 
about in a cage of gold, and to be fed with the 
crumbs that fell from his table. Sapor, king 
of Persia, having taken Valerianic emperor of 
Rome, made use of him as a footstool to get 
upon his horse, How justly then did Solon 
tell Croesus, that rich king of Lydia, that no 
one (not even kings) could be accounted happy 
until death. These are only a few instances 
out of many which might have been quoted. 
Now what is said of the vanity of the most 
dignified authority, may be said of all other. 
The warrior may have risen to power by his 
heroism and valour ; the philosopher, by his 
genius; the statesman, by his profound ability I 
the philanthropist, by his benevolence ; the 
counsellor by his oratory, or the divine by his 



34 

talents — but let none envy them ; if they move 
in a higher sphere, they find difficulties which 
others do not, and dangers from which those 
are exempt who move along in the obscure 
valley. To whom much is given, much also 
is required : and there must be much more ex- 
ertion and labour in using ten talents than one. 
Learn then, reader, that happiness does not 
depend on power and influence. Ambition may 
strive to climb this eminence; but the success 
scarcely repays the labour of obtaining it. And 
when we have arrived safe at the summit, we 
shall not find it all luxuriant and pleasant; 
some barren spots will still be discerned, and 
we may look down and see others beneath 
quite as happy as we. ft is wisdom then aot 
to set our affections on this u idol of the 
world ;" but to be content with the situations 
Providence has allotted us. There is a power 
indeed we do well to covet; and that is a 
power over ourselves. Many, whose authority 
have been great and extensive, have been aw- 
fully deficient here. Alexander conquered the 
world, but not himself. To subdue ourselves; 
to overcome our own passions; to be willing 
to take up the cross daily ; to be submissive to 
divine Providence; — this, this is the noblest 
v ork of man. 



35 

Reader, if, under the divine blessing, you 
should gain the victory over yourself, it will 
be a conquest far more important to you than 
if whole nations lay at your feet. Seek then 
this moral, this internal triumph. Hard in- 
deed it may appear to obtain ; but there is a 
power which can enable us to acquire it : on 
this power we must depend, or all our exer- 
tion will be in vain. " The Almighty know- 
eth our frame, he remembereth that we are 
dust."^ He has pro nised his grace to them 
that ask him. Seeing then the way is open, 
that he has even invited us to come, let us, 
in the name of his Son Jesus Christ, " go 
boldly to the throne of grace, that we may 
obtain mercy and find grace to help in tim.£ 
of needn't 



BEAUTY. 



BEAUTY, what is it? Will not the faiiv 
est form decay; will not -the most blooming 
countenance fade ; will not the most elegant 
figure be crumbled to dust? Contracted in:- 

■ Psalm clil U, j IJvh |t 



36 

deed must be their happiness, whose affection 
centers alone in the creature. Tuis is a 
snare in which some are entangled, to their 
destruction. Beauty, too often perverts the 
judgment, inflames the passions, and capti- 
vates the will. Nor are they the most happy 
who are the subjects of these, attractions. 
Pride and vanity are frequently its attendants, 
and we know that pride and vanity are no 
friends to peace and tranquillity. Wherever 
these dwell they bring uneasiness, jealousv, 
envy, and torment w T ith them. How soon 
too may beauty be sullied I He who created 
the dignified form, and so constructed the 
features, as to render the countenance fair 
and lovely, can as easily change it into an 
object of disgust; that what was before ido- 
lized, shall be avoided as offensive and un- 
pleasant. After all then, what is it ? Is it a 
real good, is it a permanent good ? shall we 
adore that which is transient and perishing ? 
Rather let us recollect ourselves; let us listen 
to the dictates of truth, than be imposed on, 
bv our imaginations. Let us hear what the 
voice of. Revelation says, " When thou with 
rebukes dost correct man for iniquity, thou 
makest his beauty to consume away like a 
ggsoth, surely every mantis vanity. Thou pre- 



O/ 

vailest for ever against him, and he passeth : 
thou changest his countenance, and sendest 
him away* He cometh forth like a flower, 
and is cut down ; he fleeth as a shadow, and 
continueth not."* But even while it conti- 
nues, what is it ? especially without prudence ? 
Solomon says, *" As a jewel of gold in a 
swine's snout> so is a fair woman without dis- 
cretion."! Yea, he declares without any limi- 
tation, " that favour is deceitful and beauty 
vain.":j: Why then should we value it at so 
high a rate, when God accounts it of no 
worth ? Samuel looked upon Eliab and said, 
" Surely the Lord's anointed is before him." 
But the Lord said to Samuel, " Look not on 
his countenance, or on the height of his sta- 
ture ; because I have refused him ; for the 
Lord seeth not as man seeth ; for man look- 
eth on the outward appearance, but the Lord 
looketh upon the heart."§ Let us hear the 
opinion of the ancients. Chrysostom said, 
that those who are not beautiful, are freed 
from many impediments. Tertullian said, 
beauty is to be feared, on account of the fti- 

* Psalm xxxix. 11. Job xiv. 2 — 20. 

t Prov. xi. 22. j: Ibid. xxxi. 80* 
§ J Sam. xvi. 7. 

£ 



38 

jury it docs to the beholders. Socrates said, 
that the kingdom of beauty is violent for the 
time, but of short continuance : and Petrarch 
baa left this sentence on record, u That beau- 
ty has made many adulterers, but has never 
made any chaste." Let not the possessors of 
it then be vain. It may prove to them the 
greatest of all curses. It has occasioned the 
misery of thousands. Parents who have ido- 
lized their children, on the account of it, 
have had reason at last to weep over the evils 
it has produced ! Let the vain remember what 
a world it is in which they live ; that the 
most beautiful flower is in an unfriendly soil; 
that it connot be secured from the wintry 
blasts of adversity. Vicissitudes attend us 
on every side, and a very trifling circum- 
stance may impair the finest form. A short 
fit of sickness ; the reproach of an enemy ; 
the unfaithfulness of a professed friend ; the 
death of a dear relative, may so affect the 
spirits as to produce an evident alteration in 
the animal frame. Observe the case of Nao- 
mi : the death of her husband and sons had 
sttch an effect on her, that they scarcely knew 
her. Is this Naomi? said the whole city of 
Bethlehem, when they saw her. And she 
said, " Call me not Naomi ; i. c. beaut if uL 



39 

call me Mara, bitter, for the Almighty hath 
dealt very bitterly with me." # 

Let those who are destitute of it, not re= 
pine. It is not a qualification for happiness, 
for society, for usefulness. You may he in- 
telligent ; you may be prosperous; you may 
be contented ; you ma} 7 be serious ; you may 
be useful without it. But my reader, let me 
remind you, that there is an object worthy of 
your pursuit; and that is, moral beauty; the 
beauty of the mind. This consists in a per- 
ception of what is right; an inclination to 
practise it, an aversion to every thing oppo- 
site to it. What this is, Revelation informs 
you, " Thou shalt love the Lord thy God 
with all thine heart, with all thy soul, and 
with all thy mind, and thy neighbour as 
thyself."f To revere him ; believe in his 
Son; submit to his providence; to be influen- 
ced by his grace ; to depend on his promise, 
and to aim at his glory ; this constitutes the 
true dignity of mind, and beauty of character. 
This will afford happiness, when all other 
things will fade. Many outlive the beauty 
for which they once were so distinguished. 
The flower remains, but the colour is gone* 
But internal beauty, mental excellence, still 

* Ruth i. 19, 2a ' ~% Mutt, xxii. 87, 



40 

increases in those who are devoted to the l 
Object. As they approach the grave, the 
world recedes ; hope brightens; faith realises; 
the dawn of the celestial world opens upon 
their view, till at last the shackles of mor- 
tality drop ; and they find themselves sur- 
rounded with light and glory, in that para- 
dise where the perfection of beauty for ever 
dwells ! 



APPAREL. 



HOW much is thought of decorating the 
body ! Alas ! to what expence do some go, 
in order to purchase costly apparel, that they 
may appear superior to others ; as if excel- 
lency consisted in exterior habiliments. But, 
what is it ? Can a fine garment create intel- 
lect, enlarge the mind, alleviate pain, soothe 
sorrow? Can beautiful attire enrich the under- 
standing, mature the judgment, or heal the 
disorders of the mind ? Can decorations de- 
rived from the labours of the insect, the ani- 
mals of the forest, the birds of the w T ood, or 
the plants of the field, be worthy of the inor- 
dinate affection of a rational creature ? O 



41 

foolish and unwise, to glory in that which is 
a badge of our shame ! What childish, mis- 
placed regard is this ! And yet how astonish- 
ing is its influence ! Who is there that is not, 
or has not been affected by it i ft may be said 
by some, that they can well afford it, and that 
they have a right to do as they please with 
their own property : but admitting that some 
difference may be made for situations in life, 
how great the folly of placing our happiness 
in mere external ornament ! To many,, dress 
is like money ; it is the root of all evil ! When 
the heart has been set upon this idol, what 
vast portions of time has it swallowed up; 
what vanity has it excited ; what ridiculous 
figures has it sometimes metamorphised men 
into ; what neglect of important duties has 
it occasioned ; and what property has it con- 
sumed I* How many poor families might be 
supplied by retrenching the luxuries of dress, 
and the prodigality of ornament ! After all, 
what is more admirable than simplicity i 
What rationality is there in choosing a cum- 
brous, expensive form of dress, while one of 
a more easy, cheap, and convenient nature 

* Tertullian complained, that there were some In 
his time who did not scruple to han^ at their wives 7 
eats the* vahte of a good farm, 
£ 2 



42 

will suffice ! What charity is there ia lavish- 
ing so much upon ourselves ; while with les^ 
expenc^ we could make the hearts oi multi- 
tudes glad ? What dignity is there in mere 
apparel ; and how little -must that mind be 
that prides, itself in it? What certainty b 
there of long enjoyment of it ? How short is 
the path from the wardrobe to the grave ; 
and how quick the exchange of the costlv 
raiment for the shroud! And what a melan- 
choly tale to relate of many, that they have 
spent a whole life in adorning their i 
persons, but never presented a garment to 
the naked, to screen them from the cold; 
never thought of the sufferings and miseries 
of the poor; but, while ciad in purple and 
fine linen, and faring sumptuously every day, 
s rifered many to perish at their door. What 
felicity then is there in this transient appear- 
ance of finery I O contracted pleasure that 
is bound up in a garment; precarious gooct, 
that a moth, a worm will destroy ! Poor ei-.~ 
joyment that depends on the quality and the 
form of apparel ! Mispent time,, that is em- 
ployed in idolising the decorated form at the 
toikt. Alas ! it is there that too many, plead- 
ed with their ornaments, forget what manner 
of persons they are ! There too do many standi 



43 

who, wanting the attraction of personal beauty, 
endeavour to supply the sad deficiency by the la- 
bour of art.* Go, reader, and look into another, 
a different mirror. Hear him who said, u Take 
no thought for your body what ye shall put on. 
Is not the life more than meat, and the body 
more than raiment ? Why take ye thought for 
raiment, consider, the lilies of the field how 
they grow ; they toil not, neither do they spin : 
and yet I say unto you, that even Solomon in 
all his glory was not arrayed like one of these , 
^Therefore if God so clothe the grass of the 
field, which to-day is, and to-morrow is casi 
into the oven, shall he not much more clothe 
you, O ye of little faith? Therefore take no 
thought saying, what shall we eat ? or wha't 
shall we drink I or wherewithal shall we be 
clothed ? (for after all these things do the Gen- 
tiles seek :) for your heavenly Father knoweth 
that ye have need of these things.' 'f 

* Such as are destitute of virtue and of natural beauty, 
ancV yet hope to commend themselves by their p;o©dlv 
apparel, are guilty of an error similar to that which 
Clementi reports of a painter's boy. The boy wished 
tD paint the fair Helena of Greece ; but wanting art to 
set forth her beauty, daubed her entirely over with gold, 
making her very rich, because he couM not make her 
l^eautiful. 

T Matt, vi. -2S to 34. 



Here then is a command worthy of attention. 
\nd is it not of more consequence thatJthe soul 
be clothed with the garments of righteousness, 
than the body be adorned with superfluous at- 
tire ? How infinitely superior is it to have a 
well-informed mind ; a soul devoted to the in- 
terest of truth and religion — than to be dis- 
tinguished only for adopting every new fashion, 
and to be absorbed in the silly admiration of 
dress ! The body must soon be unclothed, and 
lie down in the bed of death; nay, it must soon 
decay ; and be put out of sight : but the soul 
enlightened and arrayed with the ornaments of 
truth and grace, shall not be deprived of its 
beauty, nor ever lose its lustre and glory. 
Through the varying scenes of life ; in the last 
hour of death; and through eternal ages it shall 
sing, u I will greatly rejoice in the Lord, my 
soul shall be joyful in my God, for he hath 
clothed mc with the garments of salvation, he 
hath covered me with the robe of righteousness, 
as a bridegroom decketh himself with orna- 
ments, and as a bride adorneth herself with 
jewels."* 

But you may ask, is no attention to b.e paid 
to our apparel ? are we to live like hermits, and 
care not how we appear ? is it absolutely sinful 

* Isa. lxi. 10. 



45 

to adopt any new fashion that may arise, and 
which perhaps maybe exceedingly convenient ? 
Here you are not to go into an opposite ex- 
treme. You are not required to be singular, for 
the sake of singularity ; much less are you to 
neglect your apparel and become the sloven. 
Decency is always requisite ; without this you 
cannot well be considered as a fit member of 
society ; nor are you likely to be useful in the 
sphere in which you move. But the great evil 
of which I have been speaking, is, an inordi- 
nate attention to dress. This has been a fatal 
snare to multitudes, and especially to the 
young! That a new mode may be adopted 
which may prove advantageous, none, we sup- 
pose, will consider as improper. Improve- 
ments may be made in this, as well as in every 
other system. But what a folly is it when it 
becomes a person's all; when it engrosses all 
the conversation ; when it occupies the whole 
mind ; when every thing must be rendered sub- 
servient to it ! Surely then it must be an evil. 
Let us beware therefore of this fascinating in- 
fluence ; let us elevate our thoughts to nobler 
objects ; let us pray, that we may be adorned 
with superior ornaments ; that our faith may 
be genuine ; our hearts right with God : then? 
when the earthly house of this tabernacle is 



46 

dissolved, we shall have a building of God. 
Then shall we be clothed upon with our house 
which is from heaven, and mortality be swal- 
lowed up of life."* 



TALENTS. 



WHAT shall we say of talents, intellect, 
knowledge, wit ? Are these sufficient to con- 
stitute happiness ? Do their possessors live in 
a different world to others ? Does the applause 
which they obtain render them invulnerable 
against the arrows of adversity? Are they 
strangers to sorrow ? Have they no moments 
of vacancy and uneasiness ? Alas ! how many 
have endeavoured to climb the hill of know- 
ledge, and, after all their toil to gain the point, 
how cold and cheerless have they found it ! 
Leaving the multitude below, where they en- 
joyed social intercourse, they have ascended 
to dwell among the sons of science, with the 
hope of tasting higher joys, and breathing a 
purer air than others ; but even here, with all 
these advantages, they have found vanity and 

* 2 Cor. v. 1—3. 



47 

vexation of spirit. For intellect, what is it ? 
It may be said, it is the glory of man, and that 
which distinguishes him as belonging to an 
elevated order of beings. But have we not seen 
sometimes, that those who have been celebrat- 
ed as having a strong genius, have also had a 
tincture of insanity connected with it? The 
mind has been too large for the body ; and the 
progress made has been such, that the man has 
been lost in reveries, and the soul overwhelmed 
by an inundation of ideas ! As to human know- 
ledge, what is it ? It is said to be power ; but 
is it a power we can always keep ? Is it a 
throne on which we can always reign? Is its 
authority always obeyed ? Is its influence al- 
ways mild, beneficial, and kind ? Is there no 
ignorance mixed up with it? Is there no vani- 
ty attendant on it ? No pride that follows it ? 
Alas ! it has often been abused and perverted 
to the worst of purposes; rendered its possessor 
tyrannical; exposed him to the shafts of envy; 
caused him to be forgetful of the weakness of 
human nature ; and, after all, left him in a state 
of poverty and distress ! 

That this also is vanity will appear, if we 
consider the labour of attaining it. By the en- 
trance of sin into the world, the understanding 
is clouded, the faculties of man are injured \ 



48 

He very dimly perceives intellectual objects. 
His powers want repeated strokes to awaken 
them ! His judgment is defective ; his memory 
is weak and treacherous ; besides, external ob- 
jects divert his attention, and the glare of sub- 
lunary things captivate his senses ! In order to 
rise superior, therefore, to the state of igno- 
rance in which we are by nature, there must 
be exertion. The fruit that grows on the tree 
of knowledge does not spontaneously drop up- 
on us; but must be gathered by activity, pa- 
tience, and perseverance. Now this cannot al- 
ways be done without difficulty. How soon 
are the animal spirits exhausted ; the applica- 
tion required affects the brain ; means for the 
preservation of health are neglected ; a habit 
of study is contracted, which becomes very in- 
jurious, and at last terminates in death. Let us 
remember too how humiliating it is, that, after 
all our researches, how litde knowledge we can 
obtain ! The delineation of scripture is as true 
as affecting : " we are but of yesterday, and 
know nothing."* A contracted mind, a super- 
ficial pedant may imagine that he knows every 
thing ; but they who know most, are most con- 
scious of their ignorance. They see such vast 
objects before them ; such an extended circle 

* Job viii. 9. 



49 

around them ; so many impediments to be re- 
moved; so many objections to be answered, 
that they are sometimes overwhelmed and con- 
founded with the reflection on the narrow limits 
of human capacities. 

But even those who have attained the high- 
est degrees ; who are allowed to excel; who 
have gone farther than any before them-— can 
they say their knowledge makes them happy; 
that they are truly satisfied ; that they live in a 
world of their own, where no cloud obscures 
their light, no tempests beat upon their habi- 
tations, no bitter streams flow by their side, 
no noxious vapours infest their atmosphere ! 
Alas ! no : they are mortals still ; they have de- 
sires yet to be gratified ; wants to be supplied ; 
difficulties to meet. Nor is it an uncommon 
thing for those who are distinguished for some 
extraordinary talent, to be remarkable for some 
singular defect. As if the Almighty would 
stain the pride of human glory, he suffers the 
brightest intellectual sun to be sometimes 
eclipsed; the most exalted genius to be degrad- 
ed ; and suspends the energies of those minds 
renowned for wisdom and knowledge ; so that 
We have been filled with astonishment, in hear- 
ing, that they who possessed almost the pow- 
ers of angels, should manifest the weakness of 



50 

children, or the conduct of idiots. Let us not 
then make this our idol ; for suppose we could 
travel round the world, and gather information 
from every quarter; suppose we understood 
all languages ; could penetrate into the arcana 
of nature ; could explain the laws of matter and 
spirit ; could with vision more perceptive than 
any yet ever known, see into all the varied 
operations of the surrounding systems — I say, 
after all the possession of this vast treasure, we 
should find still something wanting to complete 
our happiness. Let not any suppose, however, 
that 1 am now degrading human literature, or 
that any man should be content with ignorance. 
Xo. Intellectual darkness was brought into the 
world by sin ; and the more we can diminish 
it the better. He deserves praise who is de- 
termined not to live in ignorance, but who re- 
tires frequently from the world to think, to stu- 
dy, to expand his mind, to weigh things in the 
balance of truth, and to converse with ancient 
as well as modern writers for the sake of im- 
provement. But there is a wide difference be- 
tween this, and worshipping, if I may so speak, 
an intellectual god, and placing all our happi- 
ness in human knowledge ; in imagining that a 
sparkling wit, a brilliant imagination, a fine 
taste, or literary attainments, form all the fe! : - 



city of man, Alas ! how many have risen to 
celebrity in the world by their vast powers ; 
and yet have shewn us, that they were neither 
the most virtuous, the most moral, the most 
happy, nor the most useful members of society* 
There is, however, knowledge that in no 
sense can be called vain. It is the knowledge 
of God and ourselves. Thus saith the Lord, 
" Let not the wise man glory in his wisdom, 
neither let the mighty man glory in his might; 
let not the rich man glory in his riches. But 
let him that glorieth, glory in this, that he 
tmderstandeth and knoweth me, that I am 
the Lord, which exercise loving-kindness 3 
judgment, and righteousness in the earth : for 
in these things I delight, saith the Lord."* 

Reader seek then this knowledge ; this is 
superior to all other. This impresses the 
heart, engages the affections, ornaments the 
character, regulates the passions, enlarges the 
mind, conquers the world, supports in death, 
and leads to heaven. This is u the one thing 
needful, the good part, which cannot be taken 
from us."j 

* Jerem, ix. 23 t 24. f Luke x. 42. 



52 



FRIENDSHIP. 

HOW ready are we to conclude ourselves 
happy in the enjoyment of friendship. And 
who will say this is not a blessing? Is it not 
pleasant to indulge in kind and mutual inter- 
course ; to find one into whose bosom we 
can pour all our cares ; to whom we can com- 
municate aH our joys and sorrows, and who 
is ready to sympathise with us under all the 
vicissitudes of life ! This certainly is no in- 
ferior privilege. But after all, what is it? 
Does it always afford relief to us ? Can our 
friends always meet the exigency of our case ; 
remove our difficulties, assuage our grief, 
preserve us from danger ? Are there not mo- 
ments when the exertions of humanity are 
useless, and nothing but a divine hand can 
give relief? Have we not also too many in- 
stances of the fickleness of human nature, 
and the uncertainty of friendship ? Did Abra- 
ham feel nothing in the departure of Lot, who 
had been his companion, and came with him 
up out of Egypt? Did not David mourn 
over the treachery of Ahithophel ? " It was 
not (says he) an enemy that reproached me, 
then I could have born it ; neither was it he 



53. 

that hated me, that did magnify himself 
against me, then I would have hid myself 
from him : But it was- thou, a man, mine 
equal, my guide, my acquaintance : we took 
sweet counsel together, and walked- unto the 
house of God in company.* Yea (he says) 
mine, own familiar friend, in whom I trusted, 
which did eat of my iread, hath lifted up 
his heel against me."f Must it not have been, 
also, a sore trial to him, that Joab, after all 
the battles he fought, should be guilty of 
treachery. While Ahab lived, he was ho- 
noured as a king, and many seemed happy in 
having an opportunity of shewing their love 
to him by being permltted-to keep one of his 
children. But no sooner was Ahab over- 
thrown, <ahd Jehu proclaimed king, than they 
adored this rising sun, and at his command, 
instead !of guardians, became butchers to their 
master's, children, and sent their heads to Jehu 
as a present.^ 

Job's three friends, professed indeed that 
they were come to comfort him ; but did they 
not add to his grief by charging him with 
hypocrisy? so that he was obliged to say, 

* Psalm Iv. 12, 23, 14, f Ibid, ad, I. 

i 2 Kings x. 

F 2 



54 

H miserable comforters are ye all, and physi- 
cians of no value!"* Paul had to complain, 
that though, at onetime^ his friends were so 
much attached as to fee ready almost to lay 
down their lives for him; yet, when their 
presence would have most cheered him, he 
says, H no man stood hy me; but all forsook 
me !" f When lie was first brought to the 
knowledge of the truth, and made his escape 
to Jerusalem, the disciples were afraid of 
him ; not believing him to be a disciple : but 
it is said, that Barnabas took him, and brought 
him to the Apostles ; then, after commending 
him to them, he became his companion^ both 
in his labours and persecutions : yet, after- 
wards, a dispute arose, between these two 
eminent men, relative to the selection of 
Mark; and the contention was so sharp be- 
tween them, that they departed asunder, one 
from the other.i Such examples as these 
should teach us the mutability of human 
friendship; and that, valuable as it is, too 
great con^fidence must not be placed on it. 
While it may be cherished and indulged, yet 
it must be in subordination to a superior 

* Job xvi. 2. Ibid. xii. 4, 

t Horn. xvi. 4. Acts sxvin. 15, 2 Tim, ir. 16. 

t Acts xv. 26, 



55 

good. The preature must f . not. be a substi- 
tute lor the Creator : "• He will not give his 
glory to another;"*', and it is his command, 
" Cqase ye from man, whose breath is in his 
nostrils, for wherein is he to be accounted 
of ?"i Indeed, it has been no uncommon 
thing, that they who have shewn the great 
est friendship for a while, have, from some 
circumstance or other, suddenly changed, and 
disappointed the hopes of those who conil- 
ded in them. Their conduct has j^rqved so 
strange, their behaviour so distant^ that U 
has been ^pronounced unaccountable. Let it 
be remembered, too, that they who thus, vio- 
late friendship, arc capable of doing us more 
harm than others ! They have seen our weak- 
nesses; they kn.ow our views and disposi- 
tions: we lie at theb. mercy. It is easy too 
for them to Magnify, when they have a cause 
to serve, or a base purpose to answer. But 
suppose friendship be real ; it must be inter- 
rupted at last. Death, the conquerer of all, 
will tear our friends from us, or us from 
them. () how many have been snatched 
away in the very moment when basking in the 
rays of friendship. How many have gone to 

C ftfc sk &' 'Ibid, ii. 2Z 



56 

the grave weeping over the lafct remains oi 
their derparted" friends ! Ah, how melancholy 
the remembrance of 'those hours which have 
passed away in delightful converse ! How 
painful to view the spot; to visit the dwel- 
ling;* to tread the path where formerly we 
enjbyed the pleasures of rincere friendship ■ 
" How has the tribute' we owed to their me- 
mory been paid down in tears !" But they arc 
gone the way whence they shall not return, 
Let us recollect that we are hastening after 
them ; that we also are travelling to the house 
appointed for all living; and must shortly 
leave this vale of sorrow. 

What shall we say as to domestic felicity \ 
Of all sublunary enjoyments, we must con- 
fess it is one' of the greatest. Marriage is 
honourable in all ; and is ari'institution founded 
in paradise by God himself. When' 'entered 
into with proper views r- when the hies sing of 
the Almighty is implored: when affection is 
real and sincere, there can be little doubt of 
happiness,, as far as that word can extend to 
temporal enjoyment. But still -let us not de- 
ceive ourselves : it is not a state where there 
are no cares, no anxieties, no sorrows. Re- 
ligion indeed sanctifies all. There she erects 
an altar sacred to the Most High; teaches us 



57 
to bend the knee in humble adoration and 
praise ; wipes away the tears that flow ; sup- 
ports under all the changing scenes of life, 
and points to that glory and blessedness which 
shall never fade away. Where this however 
is not found, the domestic circle too often 
presents us with scenes of a painful kind. 
Intemperance, disorder, vanity, dress, plea- 
sure* gambling, and prodigality, characterise 
too many families; and from thence arise 
poverty, disease, jealousy, bickerings, dis- 
content, opposition, and sometimes death it- 
self. Husbands and wives, parents and chil- 
dren, have risen up against each other, and 
been guilty of the most enormous cruelties; 
so that this state has not always proved a 
state of felicity, nor answered the end for 
which it was designed. What an incompa- 
parahle wife had king Herod in his Mariamne; 
yet he caused her to be put to death ! The 
usurper Richard III. through his unkindness 
to his wife, caused such an infirmity as brought 
her to the grave. What the conduct of the 
cruel Henry VIII. was, to his wives, is well 
known. So, on the other side : Semiramis, 
queen of the Assyrians, desired her husband 
to permit her to reign with sovereign power 
for one day; and after he had granted her 



58 

request, she commanded him to be slain, 
Jane, queen of Naples, caused three of her 
husbands to be put to death. Have not pa- 
rents, also, proved unnatural ? Brutus caused 
two of his sons to be put to death, only be- 
cause he feared they were not true to the 
commonwealth. Torquatus:, a Roman gene- 
ral, slew his so*h for disobeying a command 
which he had given him. Soliman, emperor 
of the Turks, caused his son Mustapha, who 
was a prince of great hopes, and the best of 
all the Ottoman family, to be strangled, only 
because he wished to see his father and his 
court. Mothers have been cruel to their 
children. How cruel and unnatural was 
Athaliah to destroy, not only all her grand- 
children, but all the seed royal of the house 
of Judah. Irene, mother to the emperor 
Constant! ne VII. caught him by policy, and 
caused his eyes to be plucked out of his head, 
that she might reign in his place. Children 
also have been cruel to their parents, and 
ill requited them for their kindness. " What 
a graceless son was Absalom to so gracious 
a father ! He not only wished to take his 
crown from off his head, but endeavoured to 
take his head from off his shoulders.' 1 

Nero, that monster of mankind, caused his 



59 

mother to be put to death ; and afterwards to 
be ripped up, that he might see where he once 
lay. 

Selim, the great Turk, and the first of that 
name, caused his father Bajazet to be poison- 
td, by the help of his janizaries. 

The emperor Henry V. by force deprived 
his father of the empire, and caused him to die 
miserably in prison. 

The emperor Frederick III. was miserably 
slain by his son Manfroy, after a reign of thirty 
years. 

Adolphus, king of Geldria, led his father m 
the night five rniles, in the depth of winter, to 
a miserable prison, where he confined him. 
And when the emperor offered him conditions 
to let him out, he answered, he would rather 
cast his father headlong into a well, and throw 
himself after him, than he would let him out 
on such terms. 

Brethren also have sought one another's ruin. 
How did Esau hate his brother Jacob ! He re- 
solved to slay him; and on that account caused 
him to go into another country, where he con- 
tinued twenty years an exile from his father's 
house.* 

* Gen. xxtil 41. 



60 

How did Joseph's brethren hate him ! When 
they saw the anguish of his soul, their bowels 
did not relent, neither for his sake nor for the 
sake of his father. 1 * 

What a dreadful slaughter did Abimelech 
make of his brethren, the sons of Gideon ! he 
slew threescore and ten of them upon one 
stone.f 

Jehoram,the wicked king of Judah, a grace- 
less son of a gracious father, king Jchoshaphat, 
slew all his brethren at one time.j 

Romulus, that he might reign alone, slew his 
brother Remus, only for leaping over the wall 
of his new city. 

Bassiarus, the son of Severus, the Roman 
emperor, that he might enjoy the sovereignty 
alone, slew his brother with a dagger, as he 
lay in his mother's arms ! 

The above are not selected as characteristic 
of domestic life, nor should these instances 
tend to make us disgusted with society ; but 
they afford us awful specimens of human de- 
pravity, and show us how evil principles, when f 
indulged, violate all the laws of nature and rea- 
son ; that happiness is not always to be found 
in near relatives; nor human friendship always 
to be relied on. 

* Gen, xxxviiL f Judg. ix. 5. £ 2 Chi\ xxi. 4. 



61 

Reader, have you seen the inconstancy of 
man ; have you considered the frailty of human 
nature ; or have you suffered by the unfaith- 
fulness of those from whom you expected bet- 
ter things? — Remember, there is a Friend 
above, whose counsels you do well to follow ; 
on whose faithfulness you may depend; and 
whose presence can afford you the highest en- 
joyment, not only in the midst of changing 
scenes, and dying friends, but in the valley of 
the shadow of death, and in the realms of eter- 
nal glory. 



ALL WORLDLY PROSPERITY. 

FINALLY, as to all the world and the high- 
est state of prosperity, what is it ? The apostle 
says, " the fashion (the masquerade) of this 
world passeth away."* " It is, says Solomon, 
Vanity of Vanities, yea, all is Vanity."f As 
one observes, " These earthly things, though 
they make a fair and gaudy show, yet it is all 
nothing but show and appearance. As bubbles 
blown into the air will represent a variety of 

* 1 Cor. vii. 31. f Eccl. i. % 



62 

orient and glittering colours, through the re- 
flection of light cast upon them; so truly this 
world, this earth on which we live is nothing 
else but a great bubble, blown up by the breath 
of God in the midst of the air where it now 
hangs. It sparkles with ten thousand glories ; 
not that they are so in themselves, but only that 
they seem so to us through the false light by 
which we look upon them. If we come to grasp 
it like a thin film, it breaks, and leaves nothing 
but wind and disappointment in our hands : as 
history reports of the fruits that grow near the 
dead sea, where once Sodom and Gommorrah 
stood : they appear very fair and beautiful to 
the eye, but if they be crushed, turn immedi- 
ately to smoke and ashes. 

Indeed, the whole use of what we so much 
dote upon, is merely fancy,* and to make our- 
selves needy we have invented an artificial kind 
of riches ; which are no more necessary to the 
service of sober nature, than jewels and brace- 

* Thrassyllus, it is said, noted down all the ships that 
arrived at the port of Athens, thinking them and their 
merchandise to be all his own* And when cured of that 
pleasant madness, confessed that he never in his whole 
life enjoyed so much content, as In that conceited wealth 
those ships brought him. Thus, alas ! too many solace 
themselves with imaginary good, and suppose they pos- 
sess much, when after all thev have nothing. 



63 

lets were to the Plane Tree which Xerxes so 
ridiculously adorned. And although we eager- 
ly pursue these things, and count ourselves 
poor and indigent without them, yet, possibly 
right reason will dictate that they are no more 
needful to us, than to brute, or senseless crea- 
tures ; and that it would be altogether as ridi- 
culous for a man to be decked with them, as 
for a beast or plant, were it but as uncommon. 
These precious trifles when they are hung 
about us, make no more to the warmth, or de- 
fence of the body, than if they were hung up- 
on a tree, they could make its leaves more ver- 
dant, or its shade more refreshing. Doth any 
man lie the softer because his bed posts are gilt? 
doth his meat and drink relish the better be- 
cause served up in gold ? Is his house more 
convenient^because better carved or painted i 
or are his clothes more fit, because more fash- 
ionable than others ? And if they are not ne- 
cessary to these natural uses, all that is left 
them is but fancy and opinion. Indeed man- 
kind cozen themselves by compact, and by set- 
ting a value upon things that are rare, have 
made many think themselves poor; whereas 
God made all equally wealthy, had they not 
artificially impoverished themselves. It is no- 



64 

thing but conceit that makes the difference be- 
tween the richest and the meanest, if both en- 
necessaries. For what are all superfluous 
riches, but a load that men's covetousness lays 
upon them ? They are like Roman slaves, that 
were wont to carry heavy burdens of bread, 
upon their backs, whereof others eat as large a 
share as they. Whatever is more than suffi- 
cient to satisfy the cravings of nature, is of no 
other use but only to look upon. Our lands, 
our houses, and fair estates are but pictures 
of things. The poorest who see them, enjoy 
as much of them as ourselves : yea, and if we 
could be contented with reason, every thing 
that we behold with our eyes, is as much ours 
as it is the owners."* 

Reader, if these things be so, then we may 
leani the folly of setting our hearts on earthly 
things. They are not worthy that supreme 
attachment we often pay to them. Should not 
our affections be fixed on objects suitable to our 
nature ? Is it w ise to strive for that which is not 
congenial with our happiness ? "What should we 
think of a merchant if he purchased a capaci- 
ous vessel, fitted it out at a great expence, and 
made a long and dangerous voyage, only to 

* Hrpkins. 



65 

bring home a few worthless pebbles ? Now this 
is but a picture of the conduct of those who 
are seeking for happiness, in mere sublunary 
things. They labour and toil, they are at great 
cost, they encounter the boisterous waves, they 
surmount many dangers, and after all what do 
they obtain, but a few trifles, while they leave 
the precious treasures behind ? There are very 
few but what like to have something to show 
for the pains they have taken; but what have 
the men of this world to produce, as worthy of 
notice and approbation ? Let us search their 
cabinet ; let us ask for the reward they have 
received for their labours : Alas! instead of be- 
ing able to show us any thing valuable ; on the 
contrary, we can hardly discern any thing but 
the evil effects which their rashness, sensuality, 
and imprudence had brought on their constitu- 
tion, family, or property ! Now he who looks 
higher than the present scene, who, while he 
thankfully enjoys the blessings of Providence, 
and seeks the one thing needful, finds a different 
reward. His voyage indeed is not without 
difficulties, he is not disappointed in his object; 
he does not labour for nought, his vessel con- 
tains the inestimable treasure which cannot be 
taken from him. " Happy therefore it is said 

G2 



6G 

is the man that findeth wisdom, and the man 
that getteth understanding. For the merchan- 
dize of it is better than the merchandize of sil- 
ver, and the gain thereof than fine gold. She 
is more precious than rubies : and all the things 
thou canst desire, are not to be compared un- 
to her, Length of days is in her right hand, 
and in her left hand riches and honour. 
Her ways are ways of pleasantness, and all 
her paths are peace. She is a tree of life to 
them that lay hold upon her ; and happy is 
every one that retaineth her."* 

It is this then that makes us rich toward 
God, and produces real contentment in the 
mind. Here is no emaciated constitution 
through sin ; no bitter work for repentance ; 
no stinging reflections on lost character; no 
wishing for annihilation ; no cursing the day of 
our birth ; no black despair, and fearful looking 
for of judgment. No! guilt is done away; divine 
light cheers up the countenance J peace sways 
her sceptre over the soul, and sweet hope 
brightens into radiance in the view of an eter- 
nal world. What are all things here in com- 
parison w T ith this ? Why, even the poorest 
christian may vie with all the world. — " Drop 

*.Prov. iu-13— 18 



67 

millions of gold, boundless revenues, ample 
territories, crowns and sceptres ; and a poor, 
despised christian lays his one God against all 
these, and beggars them all*." 



THE KNOWLEDGE OF GOD* 

HALVING now taken a short survey of 
earthly good : having endeavoured to answer 
the enquiry as to the present state, let us pro- 
ceed to make some enquiries as to those im- 
portant objects which relate to our future 
welfare. And now, my reader, have you ever 
seriously considered, that there is a God ? Can 
you for a moment suppose the contrary ? What 
rational account could you give of the exist- 
ence of all things, without believing in a 
Supreme Power ? How extraordinary is it, if 
there be no God, that a sense of a divinity is im- 
pressed upon every man's mind. How strange 
Would it sound, if one should say, the house 
in which you now are, erected itself, or came 
there by chance ; that the different apartments 
all arranged themselves just as you see them ; 
that the furniture happily met together with-* 

* * Hopfclns. 



G8 

out the contrivance and design of ing ■ 

creature ; or, that the whole was there from 
eternity : Would not this be absurd in the 
extreme, but how much more so, to suppose 
that the sun, the moon, the stars, the trees, the 
seas, the mountains, all came by chance, or 
existed of themselves from everlasting ? But, 
my reader, I will not insult your understand- 
ing so much, as to suppose you are an atheist: 
1 will suppose you to believe in the existence 
of a God. This being granted, let me ask, 
have you ever considered what he is ? has 
your mind ever been solemnized with the be- 
coming thoughts of his greatness ? If not, is it 
not absolutely necessary, is it not high time, 
that you, as a rational, accountable creature, 
should seek to know him? "What ! live in his 
world, fed at his table, clothed by his libera- 
lity, supported by his power, and not know 
him ? What ! not know your friend, yciu* 
Maker, your benefactor, your preserver ? 
What! at his disposal; your life dependent 
on his will; your happiness derived from him 
alone, and your all at his controul — and not 
know him? What ! behold the heavens, adorn- 
ed with light; the earth, varigated with ten 
thousand beauties; the pastures, clothed with 
flocks; the vallies^ covered ever with corn; 



69 

and the years, crowned with his goodness, — 
and all for your benefit and pleasure — and not 
know him ? What ! behold his lightnings dart 
their fires; hear his thunders roll along the 
heavens: feel the earth trembling under you, 
while the dark and awful tempest is sweeping 
all before it — and not know him ? O. reader ! 
with what have you been engaged ? what 
objects have exercised your attention, that you 
should not have considered your obligation to 
him, " in whom you live, move and have your 
being ?" Have you not been lost to reflection, 
have you not been guilty of the highest ingra- 
titude ? Come then, and let us with reverence 
contemplate his perfections. Observe his spi- 
rituality ; for he is not flesh and blood as we 
are, but a spirit invisible, whom no man hath 
seen or can see ; neither hath any man heard 
his voice at any time, nor seen his shape. * 
His unity, for though there be a plurality of 
persons in the divine Essence, yet there is but 
one God. " Hear, O Israel, for the Lord our 
God is one Lord. I am the first, I am the 
last, and besides me there is no God ; before 
me there was no God formed, neither shall 

* John iv. 24 1 Tim, vi. 16, Hebrews xi. 27. John 
il 13, Job v, ST. 



70 
there be after me."* His eternity and self- 
existence ; " for he is the eternal God, and 
liveth for ever and ever."f His holtnes. 
u There is none holy as the Lord. He is the 
rock; his work is perfect; all his ways are 
judgment; a God of truth, and without ini- 
quity; just and right is he.":): His immuta- 
bility ; u for he is not a man that he should 
He, nor the son of man that he sKould repent, 
I am the Lord ; I change not, therefore the 
sons of Jacob are not consumed. He is the 
same yeserday, to-day, and for ever.§ His 
omniscience ; u His eyes are in every place, 
beholding the evil and the good. All things are 
naked and open unto the eyes of him with 
whom we have to do. He is light, and in him is 
no darkness at all."^f His omnipresence* M He 
filleth all in all. Can any hide himself in secret 
places, that I shall not see him ? Do I not fill 
heaven and earth ? saith the Lord."** His 
wisdom. " He is w T ise in heart, he is wonder- 
ful in counsel, and excellent in working : the 
only wise God/'jf His power. " The Lord 

* Deut. vi. 4. iv. 35. t Deut xxxiii. 2F. Rev. 

iv. 9. ± Deut. xxxii. 4. § Num. xxiii. 19. 

Mai. iii. 6. Heb. xiii. 8. f Prov. xv. 3. Heb, 

iv. 11, 1 John i. 3. ** Eph. i. 23. Jer. xxiii 

S3, 24. ff Jcb ix. 4. Isaiah xxviii. 29. 1 Tim 

i. ir. 



71 

is mighty in strength, excellent in power ; who 
j r is like unto him ? There is nothing too hard 
1 for the Lord: power belongeth unto God. He 
is almighty, and can do every thing."* His 
juitice* " He is excellent in judgment, and 
in plenty of justice. He is righteous in all 
his works which he doeth. He is just, and 
the justifier of them that believe."f His faith- 
fulness* " He is the faithful God, which 
keepeth covenant and mercy with them that 
I love him and keep his commandments. He is 
? faithful who hath promised. He keepeth truth 
for ever.":}: His goodness. He is good to all. 
i The earth is full of his goodness. He maketh 
| his sun to rise on the evil and the good." His 
I %mercy. " As a father pitieth his children, so 
5 he pitieth them that fear him. His mercy 
| endureth for ever. He will abundantly par- 
! den."** 

,, Is not such a glorious being as this then 
worthy of your regard ? Can any thing be 
more reasonable, than that you should fear, 

* Job ix. 4. Job xxxvii. 23. Jer. xxxii. 17. Psalm 
lxii. 2. Job xlii. 2. 

f Jok xxxvii. 23. Dan. ix.M. Rom. iii. 26, 
X Deut. vii. 9. Heb. n. 11. Psalm cxlvi. 6. 
% Psalm cxlv. 9. Psalm xxxiii. 5. Matt. v. 45, 
** Psalm ciii. 15. Psalm exxxvi, Isa, v* T. 



7^ 

4 AJ 



love, and obey him ? If the very heathen 
thought it proper to worship the objects in 
creation which were beneficial to them, how 
much more should you devote yourself to 
Him, who is the giver of every good and per- 
fect gift ? Consider that you have hitherto 
lived to little purpose, if you have not lived 
to Him, Let me intreat you, therefore, fer- 
vently to consider that this is essentially neces- 
sary to your present and everlasting welfare. 
Go, then, and kneel before Him. Retire, and 
confess your transgressions. Implore his grace, 
and seek his blessing. He will hear your 
supplications ; he \\ ill be merciful unto you ; 
he will not suffer you to seek in vain. He 
hath said, a Ask, and ye shall have; seek, 
and ye shall find : knock, and the door shall 
be opened unto vou."* 



THE BIBLE. 



SHOULD you begin to feel some concern 
about vour final state; should you lament your 
ingorance, and complain that you have had 

* Matt vii. 7. 



73 

few advantages, and should you be desirious 
of instruction, then attend to a few hints 1 shall 
here suggest. You have heard, I suppose, of 
a book called the Bible ; but perhaps you huve 
never read it with any attention. Now, what is 
this book P Infidels and profligates would tell 
you, that it is a cunningly devised fable : be- 
cause it does not countenance them in their 
licentiousness, they reject it. But, my reader, 
it is worthy of your perusal ; for it has all the 
marks of divine authority upon it. Man being 
an ignorant, sinful creature;., unable by his own 
power to find out the way to happiness, stood 
in need of a divine revelation. Without this, 
we can gain no information as to a future 
state ; how we shall find acceptance with God > 
how our sins are to be expiated, or justice 
satisfied. Now, here we find all that is neces- 
sary to be known, in relation to these import- 
ant points. Here we are informed that God 
is just, and that, although we have broken his 
law and deserve his wrath, yet he is willing to 
forgive through the merits of his Son. So 
that, reader, you may take up this book with 
the highest joy, as containing what is of more 
importance than all things beside; the delight* 
fnl tidings of salvation to lost sinners. Though 



74 
style is sublime: its language majestic; 
yet there is a simplicity that runs through the 
v hole, admirably adapted to our capacities. 
It was penned, indeed, at various times, Ly 
different writers, and in different places ; yet 
there is no contradiction : one grand harmony 
pervades the whole. Its prophecies, doctrines, 
providences, precepts, history, promises; all 
tend to the same object — the glory of God in 
the salvation of man. You need not suspect 
it therefore to be the production of designing 
and wicked men ; since it opposes their system, 
condemns their practice, and proclaims their 
misery and destruction. Tnat it is divinely 
inspired, is evident, if you consider how its 
prophecies have been accomplished ; what 
miracles have been wrought in confirmation of 
its truth ; how holy, how devoted, how agreed 
were its writers ; how wonderfully it has been 
preserved, in the midst of the greatest opposi- 
tion ; how exactly it describes things as they 
are; and what astonishing effects it has pro- 
duced. Now then, reader, this is the very 
book you should consult, in order to be wise 
unto salvation. u It is profitable for doctrine, 
reproof, correction, and instruction in righte- 
ousness."* This will furnish you with all 
* 2 Tim, ih\ 16, 



To 

, necessary information, both as to your duty 

j towards God and man. Delay no longer, then, 
to consult it. Were you to be informed, that 
an epistle from some illustrious prince were 
directed to you, I suppose you would scarcely 
sleep till you had perused it. What agitation, 
what concern*, what expectation would be rais- 

I ed in your breast! Now here is a volume 
actually addressed to you, which contains in- 

: telligence of the utmost importance, written 
by the finger of him who is the King of kings 

, and Lord of lords. Here your character is 
drawn. Here your wants are stated. Here 
your condition is pointed out ; here your 
remedy exhibited. Here you will find every 

; thing essential to your happiness, for the life 
that now is, and that which is to come. Let 
a portion then be frequently read; implore 
light from heaven to understand, and for grace 
to practise it. Say with one of old, " Open 
thou mine eyes, that I may behold wondrous 
things out of thy law. So shall vou find that 
in knowing and keeping it there is great 
reward."** 

* Psalm cxix. 13. Psalm xlx. 1 U 



76 



CHRISTIANITY, 



HAYING now stated the authority and 
excellency of the Bible in a general way, it 
will be necessary to examine, more particu- 
larly, the important system it contains. In 
the former part of this little work, we have 
made some enquiries as to the nature and 
condition of man : we considered him as frail, 
depraved and subject to mortality. Now, in 
perusing the Bible we do not find it to be a 
treatise on astronomy, philosophy, politics, 
history, rhetoric, or any of the sciences; but 
here is one grand subject meets our eye. 
Now, then, the enquiry is, What is this; 
what is it- that forms the prominent leading 
point of the sacred scriptures ? It is, my 
reader, nothing less than the " glorious gos- 
pel of the blessed God." It is a system of 
mercy ; a display of the divine glory in the 
everlasting salvation of all who believe, 
through the merits of his Son Jesus Christ, 
and the purifying operations of the divine 
Spirit. Hear the language of scripture, — 
^ ; God so loved the world that he gave his 
only begotten ?onj that whosoever believeth 



77 

in him should not perish, but have everlasting 
life. This is a faithful saying, and worthy of 
all acceptation, that Christ Jesus came into 
the world to save sinners. Be it known unto 
you, men and brethren, that through this 
man is preached unto you the forgiveness of 
sins ; and by him all that believe are justified 
from all things, from which they could not be 
justified by the law of Mcses. Ye are washed ; 
ye are sanctified ; ye are justified in the name 
of the Lord Jesus Christ, and by the Spirit 
of our God. He is able to save to the utter- 
most, all who come unto God by him."* 
From these scriptures, you may learn the na- 
ture, the cause, and the means of man's sal- 
vation. But you may be ready to ask, is 
this system true ? Here, then, my reader, let 
us answer the enquiry. It is well known that 
there were certain prophecies, delivered at 
sundry times, and in different places, relative 
to the advent of a Messiah that should atone 
for the transgressions of men. These pro- 
phecies have been exactly fulfilled, as to the 
personage, birth, character, circumstances, 
place of residence, life, sufferings, work, 

* John iii. 16. 1 Tim. i. 15. Acts xiii. 3P, 39, 
i Cor. vi. 11. Heb. vii. 25. 

ll 2 



78 

death, resurrection, and ascension of Je 
Christ. Several writers were employed in 
composing his life, in which they all agreed, 
and whose testimony cannot be doubted, un- 
less we doubt the truth of all history. Their 
narrations are simple, but not mean ; lumi- 
nous, but not dazzling; popular, but not de- 
clamatory; clear, but not systematic. There 
appears no design of writing for their own 
advantage, to perpetuate their own- names, 
nor to gain applause from mankind. They 
record their own faults ; they lavish no enco- 
miums on themselves ; they cast no reflections 
on others. They state the facts as they hap- 
pened; they leave those facts to speak for 
themselves ; they make no comments of their 
own. Considering how the Saviour was 
treated, with what contempt his cause was 
held by the world, they could not have been 
under any temptation to invent a story of this 
kind. This would have been to expose them- 
selves to danger ; it would have been studi- 
ously forging a lie, for the very purpose of 
condemning themselves to death. Had Chris- 
tianity been an imposture, the very manner 
which they took to establish it 3 would have 
been the most likely to have overthrown it at 



79 

once. The miracles, too, which were wrought 
were so numerous, so open, and of so singu- 
lar and extraordinary a nature, that clearly 
proved it could be no imposition. Now it is 
certain that the apostles, although opposed by 
some, did gain very early credit, and met 
with success in the world. The facts record- 
ed in the gospel they insisted on to the last ; 
nor could poverty nor persecution, reproach 
nor want, contempt nor threatening, sufferings 
nor death, change their sentiments, nor de- 
stroy their faith. Multitudes were brought 
to believe in the same doctrines : the system 
gained ground, and has been preserved to the 
present day, notwithstanding all the efforts 
of infidels and persecutors to stop its pro- 
gress. Indeed, the evidence of the truth of 
Christianity has always been accumulating. 
Consider its surprising propagation, and the 
wonderful effects it has had on mankind. 
Plato complained that he could not bring over 
the inhabitants of one village to live by the 
rules of his philosophy ; but this has abased 
the proud, civilized the barbarian, awakened 
the insensible, curbed the ambitious, reformed 
the prodigal, and conferred happiness and 
peace on millions of mankind. Whole nations 



80 

have felt its effects ; civil institutions have 
been improved by it; the tone of morals has 
been raised; and even the very cruelties of 
war have been lessened by its influence. Nor, 
reader, must you forget that it is greatly con- 
firmed by the accomplishment of its prophe- 
cies, in the various events now transpiring in 
the world. The very opposition of its adver- 
saries, too, have also been overruled ; and 
the evidence has gained considerable strength 
by the very attacks made against it. The 
testimonies of heathen writers might here be 
mentioned. Tacitus, who lived near the age 
of Christ or his apostles, assures us, that, in 
Nero's time, who began his reign about twenty 
years after Christ, that there were vast mul- 
titudes of christians, not only in Judea, but 
in Rome, against whom, it is well known, 
he raised the most violent persecution. The 
same author records, that Pontius Pilate 
was governor of Judea, that Jesus was brought 
into judgment before him, and by him con- 
demned and crucified. Julian the apostate, 
Porphyry, and Hierocles, all of them pro- 
fessed enemies to Christianity, confessed that 
many miraculous cures and works, out of 
the ordinary course of nature, were wrought 



81 

by Christ. Pliny writes an account to the 
emperor Trajan, of the great multitudes he 
every where found of them, and of the res- 
pectability of their moral character. Phle- 
gon, in his Annals confessed, " That Jesus 
foretold several things, which came to pass 
according to his predictions." Besides these 
testimonies, many others might be brought for- 
ward, but these shall suffice. There is no 
reason to doubt, then, the truth of the chris- 
tian religion ; and who is there, that has any 
concern for his eternal happiness, that would 
wish it to be untrue ? It is here that God is 
seen merciful and gracious, long suffering, 
and abundant in goodness anol truth. It is 
here we find how sin can be pardoned, how 
our nature can be purified, and how to ob- 
tain everlasting life. Come then, reader; let 
me intreat you to examine this system for 
yourself. Take the Bible, and consider what 
it prohibits ; what it commands ; what it pro- 
mises ; what it holds up to your view as wor- 
thy of attention and regard. If you have 
hitherto so lived that you find yourself con- 
demned by it, then consider it as the best 
friend that warns you of your danger. It 
will, indeed, give no countenance to sin; it 



82 

will not allow you to indulge in Secret miquilv ; 
it will not suffer you to make light of it; but, 
if you feel a sorrow for it, — if you know what 
it is to have a broken and contrite heart, it will 
be found to be the only remedy suited to vour 
case. H Come unto me," said the Saviour, 
a all ye that labour and are heavy laden, and 
I will give you rest. Take my yoke upon you, 
and learn of me for I am meek and lowly irt 
heart; and ye shall find rest for vour souls. 
For my yoke is easy, and my burden is 
light."* 



THE SOUL. 



BUT perhaps some of my readers care for 
none of these things ; or, if they do believe that 
Christianity is true, it produces no effect on 
them. They live in a state of indifference, and 
care but little about their final happiness. Let 
me remind such, then, of their real state. Do 
you consider you possess an immortal soul; 
that you have a vital principle within you that 

* Matt. xi. 28—30. 






83 

can never be extinguished ? Have you ever 
considered how capacious are its desires : how 
eagerly it is bent on the enjoyment of happiness; 
that after it has tried ten thousand objects, it 
flings them away, and wants thousands more ; 
that its desires rise beyond the bounds of every 
thing here ? 

Does not this prove that there must be some- 
thing higher than earthly enjoyments to satisfy 
it ? And what is this but the supreme good ? 
A soul without this is a world of confusion, of 
disappointed desires, of restlessness, of morti- 
fication, and of misery. But when God is the 
object of its affections; when he is the, object 
of its dependance, then, and then alone, does 
its happiness begin : for thus hath the Almighty 
decreed that none of his creatures shall find 
happiness but in him, and that all beside shall 
be vanity and vexation of spirit. 

While the soul possesses such capacious de- 
sires, consider too that it is immortal. Man is 
not a little animated matter, created with a few 
organs of sense, to move only for a few years 
in the present world. " If this were the case, 
the dignity of man would make his misery. 
His desires of immortal duration ; his faculty 
of thinking and reflecting; of expanding and 



84 

perpetuating the mind; this superiority of sou] 
that seems to elevate mankind above beasts — 
actually place the beast above the man, and 
vender their condition enviable. They, content 
with their own organs, pleased with ranging the 
fields, and browsing the herbage, their desires 
need no restraint; all their wishes are satisfied; 
while the soul of man abounds on the one hand 
with insatiable desires, and on the other is con- 
fined amidst vain and unsatisfactory objects 
and, on this account, must be unhappy. " # Con- 
sider then that you are an immortal being. You 
cannot annihilate yourself. You cannot fal 
into an eternal sleep. You cannot be lost amid 
the promiscuous croud that shall rise from the 
dead. " The heavens shall pass away with £ 
great noise, and the elements shall melt with 
fervent heat ; the earth also, and the works thai 
are therein, shall be burned up;"f but you shal 
remain. No matter can crush, no fire can de- 
stroy, no floods can overwhelm, no power cai 
put an end to your existence. Your duratior 
cannot be measured. If once in ten thousand 
years a single grain of earth could be annihi- 
lated,, the whole, in a course of time, might al' 
be removed. If ence in ten thousand year? a 

* Saufin. 2 Pe£ fin ^ 



85 

drop of water could be taken from the ocean* 
it might in time be exhausted. But what is this 
to eternity ? After all, you would exist, and be 
no nearer to dissolution than at the first mo- 
ment when you began to breathe. How awful 
then is the reflection, that you are created to 
live for ever ! Whatever be your condition on 
earth, whether rich or poor, ignorant or learn- 
ed, young or old, happy or miserable, you carry 
about with you an immortal spirit. You may 
banish reflection; but you are immortal still. 
You may plunge into scenes of licentiousness ; 
but you cannot plunge into oblivion. You may 
degrade your nature ; but you cannot destroy 
it. You may stifle conscience, and sin away your 
time ; but you cannot sin away your immor- 
tality. Your mortal frame, it is true, will ere 
long perish ; but your soul will not descend 
wijh it to the grave, but be transmitted to 
another, world, to be happy or miserable for 
ever. 

How solemn then is the thought ; yet how 
strange that men should be affected with every 
thing more than this ! Were you to lose your 
character, you would feel the deepest concern; 
were you deprived of all your property, how 
would you be grieved! If you were to lose a 
cause on which much of your happinsss de- 



86 

pended, you would be ready to despair. If you 
were to lose the friend on whom you have set 
your affections, how would you weep and 
mourn ! But the thought of losing yourself, of 
losing your soul, of being in danger of ever- 
lasting separation from God, the fountain of 
happiness, has never perhaps seriously affected 
your mind as it ought to have done ! O how 
strange to put a less price, on your soul, than 
on any thing beside ; to prefer a few sordid 
joys, a few transient vanities, an exernal show, 
to a treasure so infinitely valuable ! How truly 
lamentable to see an immortal being so eager 
after the pleasures of sense ; so alive to mere 
secular interest ; so merged in the affairs of this 
life ; and so keen in his pursuit after sublunary 
objects ! yet, after all, when he obtains them 
they cannot make him happy; and if they could, 
he cannot carry them with him to another 
world. — Reader, say, is not this folly, is not 
this irrationality ? " Be astonished, O ye hea- 
vens, at this, and be ye horribly afraid ; be ye 
very desolate, saith the Lord. For my people 
have committed two evils; they have forsaken 
me, the fountain of living waters, and hewed 
them out cisterns, broken cisterns that can hold 
no water."* But we will now proceed more 

* Jer.il 12, 13. 



87 

particularly to make some enquiries as to a 
future state. 



THE RESURRECTION. 

"WE have already considered the shortness 
of human life, and that the soul cannot die with 
the body : but there is reason to believe that 
the body shall be raised again. This may ap- 
pear a very mysterious doctrine to some, and 
the infidel may rather wish to cherish the idea 
of eternal sleep than believe it. But there is 
nothing unreasonable in the supposition. In the 
natural system we see something of it. Hence, 
says the Apostle, " Thou fool ! that which thou 
sowest is not quickened, except it die.* To say 
it is impossible would be ridiculous. If Omni- 
potence made all things at first, in the different 
forms in which they now appear, he can by the 
same power unite the parts which are dissolved. 
His omniscience distinguishes every atom in 
the universe ; and we know that with him all 
things are possible. It is also equitable. The bo- 
dy is one constituent part of man. It is but right 
it should be rewarded or punished with the soul. 
The same body that sinned must suffer ; the 
same that was devoted to the service of God 
* 1 Cor. xv. 36. 



88 

shall be made glorious. Not that even' par- 
ticle that ever belonged to the human frame 
shall be restored to it ; but all that is necessary 
to identify it as the same bodv shall be raised. 
Hear the scripture : " Marvel not at this, for 
the hour is coming, and now is, when the dead 
shall hear the voice of the Son of God ; and 
they that hear shall live. Why should it be 
thought a thing incredible with you, that God 
should raise the dead ? There shall be a resur- 
rection of the dead both of the just and the un- 
just. Though after my skin worms destroy 
this body, yet in my flesh shall I see God, 
whom I shall see for myself, and my eyes be- 
hold, and not another. If there be no resur- 
rection of the dead, then is Christ not risen. 
We shall be changed, in a moment, in the 
twinkling of an eye. He shall descend from 
heaven with a shout, with the voice of the 
archangel, and with the trump of God. The 
trumpet shall sound, and the dead shall be 
raised. They that sleep in the dust of the 
earth shall awake, some to everlasting life, and 
some to shame and everlasting contempt."* 

These are only a few passages out of many 
which might be quoted, and which plainly as- 

* John v. 25, 26. Acts xxvi. S. Ibid. xxiv. 15. Job 
six. 26, c :r. 1 Cor, xv. 4. 1 Thess. iv. 16. Dan. xii. 2. 



S9 

sert that there shall be a resurrection. This 
shall be universal. All the sons and daughters 
of Adam, of every nation, age, or condition. 
What an awful sight to behold unnumbered 
millions all starting into existence to receive 
the sentence of their final doom ! u The sea 
(says John) gave up the dead which were in it, 
and death and hell delivered up the dead which 
were in them."* At the voice of the Redeemer, 
every grave shall open, every tomb unfold its 
doors; the earth shall yield back its deposit; 
and the whole universe will afford the most 
grand, yet the most awful scene, ever beheld. 
The wicked, it is said, shall rise to shame ; fill- 
ed with consternation, and trembling to ap. 
proach the awful Judge. The righteous shall 
rejoice with joy inexpressible. Their bodies 
shall be raised incorruptible, and be made like 
unto Christ's glorious body. No more subject 
to sickness nor pain, no external violence, nor 
internal disease shall injure them. They shall 
be raised spiritual bodies, active and refined, 
fit for spiritual exercises, and united to the 
soul, shall dwell for ever in the world of glory 
When this shall take place we know not; 
and therefore how necessary is it that we be 

* Rev. xx. 13. 
I 2 



90 
ready,, that we may be found of him in peace. 
Reader, can you look forward to this awful 
day without concern ? Is it nothing to you 
how you shall rise ? Have you never thought 
in what state you shall appear among all these 
myriads ? If, in the dark gloom of this very 
night, you should hear the trumpet sound, 
w r ould you not be filled with horror? would 
you not shriek and cry for mercy r or, would 
you endeavour to compose yourself with the 
thought that you should be as safe as others ? 
O ask, whether it be not the highest wis- 
dom now to consider your ways ; for as you 
live and die, so will you be found at the 
resurrection morn. Now then is the time to 
seek a part in the resurrection of the just. 
Come and listen to him who said, " I am the 
resurrection and the life : he that believeth in 
me, though he were dead, yet shall he live. 
And whosoever liveth and believeth in me 
shall never die : believest thou this v"* 

* John xl. 25, 26. 



91 

But it is not only the resurrection of the 
body, but a 

JUDGMENT 

TO come, that we are called upon to be- 
lieve. The description of this awful scene is 
given us by our Saviour in the following 
words : — " Then shall the King say unto them 
on his right hand, Come, ye blessed of my 
Father ; inherit the kingdom prepared for you 
from the foundation of the world. For I was 
an hungered, and ye gave me meat; I was 
thirsty, and ye gave me to drink ; I was a stran- 
ger, and ye took me in; naked, and ye clothed 
me ; I was sick, and ye visited me ; I was in 
prison, and ye came unto me. Then shall the 
righteous answer him, saying, Lord, when 
saw we thee an hungered, and took thee in ? 
or naked, and clothed thee ? Or when saw we 
thee sick, or in prison, and came unto thee ? 
And the King shall answer and say unto them, 
Verily I say unto you, inasmuch as ye have 
done it unto one of the least of these my bre- 
thren, ye have done it unto me. Then shall 
he say unto them on the left hand, Depart 
from me, ye cursed, into everlasting fire, 
prepared for the devil and his artels. For I 



92 

was an hungered, and ye gave me no meat; I 
was thirsty, and ye gave me no drink ; I was 
a stranger, and ye took me not in; naked, and 
ye clothed me not ; sick and in prison, and ve 
visited me not. Then shall they also answer 
him, saying, Lord, when saw we thee an hun- 
gered, or athirst, or a stranger, or naked, or 
sick, or in prison, and did not minister unto 
thee ? Then shall he answer them, saying, 
" Verily I say unto you, inasmuch as ye did it 
not to one of the least of these, ye did it not 
to me. And these shall go away into ever- 
lasting punishment, but the righteous into life 
eternal."* 

However some may affect to make light of 
this, let it be remembered, that the justice of 
God requires it. In the present state, the wick- 
ed are often exalted ; while the righteous are 
depressed and persecuted. The principles of 
truth and justice do not sway all mankind. 
Religion has often been driven into a corner; 
while wickedness has triumphed, and been 
openly sanctioned and practised by the genera- 
lity. How has ambition and the lust of dominion 
ravaged the world, thrown down altars, depo- 
pulated kingdoms, laid waste the fruitful fields, 

'* Matt, xv. 34—46. 



* 93 

and caused torrents of human blood to flow in 
all directions ? How have some, lost to all sense 
of feeling, reason, or truth, played the tyrant, 
violated the most sacred rights, trampled on 
the laws of God, and fettered the consciences 
of men? Alas! what horrid spectacles of cru- 
elty and blood have men produced by inquisi- 
tors, oppressors, and despots ! While they 
have been rioting in luxury and wantonness, 
the innocent have been confined in the gloomy 
dungeon, bound to the stake, or expiring on 
the wheel. What scenes of iniquity have been 
carried on, too, by the hypocrite ; the impos- 
tor ; the ungrateful ; the proud infidel ! Shall 
all these be connived at by him who is an 
infinitely holy God ? Is it possible that there 
shall be no retribution ? Shall the blood of the 
slain cry for vengeance in vain ? Shall crimes 
of the deepest dye be never so much as ex- 
amined ? and culprits, because they had means 
of escape here, be never brought to the tribunal 
of justice hereafter? Let not men deceive 
themselves ; " for God shall bring every w r ork 
into judgment, with every secret thing, whether 
it be good, or whether it be evil."^ Some- 
times^ indeed, we see the wicked suffer in this 

* Eccl. xii. 14. 



94 
life j for, as it has been often remarked, were 
not some punished here, men might conclude 
that God had forsaken the earth; but if all 
were punished here, then they would imagine 
there was no judgment to come. 

The accusations of conscience are no small 
testimonies in favour of the last judgment ; 
u which show," as the apostle observes, u the 
work of the law written in their hearts ; their 
conscience also bearing witness, and their 
thoughts, the meanwhile, accusing, or else 
excusing one another."* Some consciences, 
it is true, are seared as with a hot iron ; but 
there are few persons, but what have an idea 
of a supreme law, and that they are in a state 
of dependence and accountability. It is ex- 
ceedingly difficult, indeed, for a man to divest 
himself of the belief of a Deity. He must 
be sunk nearly to the level of a brute, when 
this is the case. There are moments in the 
lives of the most dissipated, when conscience 
lifts up its voice, and makes the delinquent 
tremble. Could we but follow him into se- 
crecy, it is more than probable but we should 
hear him saying, u I cannot, after all t but think 
there is a God. I fear I must be accountable 

* Hon*, ii, 15, 



95 

to him. It is no use to flatter myself — I must 
die. These pleasures cannot be always en- 
joyed : these vices cannot be always kept 
secret. I am a miserable wretch. O that I 
had no existence !" Such, no doubt, are often 
the stings of conscience ; such the moments of 
horror and misery ; such the bondage, after 
all, of those who, while they talk of liberty, 
are themselves bound with the chains of guilt 
unto the judgment of the great day. 

Of the nature and transactions of this solemn 
day we may observe, that the scriptures de- 
clare " that God will judge the world in 
righteousness, by that Man whom he hath 
ordained, Jesus Christ. To him every knee 
shall bow ; all judgment is committed to 
him."* He shall appear too, when the world 
will be ill prepared to meet him. " For as it 
was in the days of Noah, so shall it be also in 
the days of the Son of Man. They did eat, 
they drank, they married wives, they were 
given in marriage, until the day that Noah 
entered into the ark ; and the flood came and 
destroyed them all. Likewise, as it was in 
the days of Lot. They did eat ; they drank ; 
they bought ; they sold ; they planted ; they 
builded. But the same day that Lot went out 

* Acts xvii. 31. Phil ii. 10. John v. 21. 



96 

of Sodom, it rained fire and brimstone from 
heaven, and destroyed them all. Even thus 
shall it be in the day that the Son of Man is 
revealed."* 

He will be clothed with majesty and honour. 
Once he appeared as a degraded criminal, 
crowned with thorns, and despised and re- 
jected of men : then he shall come in great 
glory. With all authority, wisdom, dignity, 
justice, and power, will he judge the nations 
of the earth. 

Then shall the righteous be separated from 
the wicked. The final sentence shall be pro- 
nounced. " The wicked shall go away into 
everlasting punishment, but the righteous into 
life eternal." Then shall all things here be 
dissolved ; " the whole beautiful fabric shall 
be thrown down. As soon as the destroying 
angel has sounded the last trumpet, the ever- 
lasting mountains fall ; the foundations of the 
world shall be shaken ; the beauties of nature, 
the decorations of art, the labour of industry 
shall perish in one common flame. The globe 
itself shall return into its ancient chaos with- 
out form and void ; or, like a star fallen from 
the heavens, shall be effaced from the uni- 

* Luke xvM. 26— -0- 



verse, and its place shall know it no more." 
Reader, are you prepared for this solemn 
day ? Whatever be your condition now, re- 
member you will form one of that vast and 
awful assembly ; for u we must all appear be- 
fore the judgment seat of Christ."^ The 
rich and the poor, the wise and the ignorant, 
young and old, the righteous and the wicked 
must here all meet together. Were you 
charged as a criminal, and shortly to stand 
before an earthly tribunal, would it not fill 
you with the greatest concern ? Would you 
delay enquiry ? would you wish to leave every 
thing to the last moment? Would you not 
rather prepare to meet your trial? Would 
you not be all anxiety to know the decision ? 
but how much more ought you to be con- 
cerned about your final state ! Here is a 
Judge, before whom you must stand, of in- 
finite dignity and glory. The cause is of all 
others the most important. The witnesses 
will be numerous, and their testimony certain. 
The event of the decision will be inexpressibly 
awful — either happiness or misery for ever* 
Now, with a view of all this before you, can 
you say it is all nothing to you? that the 

^ * 2 Cor. v, 10, 
K 



98 

business of this life, the pleasures of this 
world, are all you aim at and desire ? Is this 
to act like a reasonable creature I O, consider 
how awful it will be to appear at that solemn 
tribunal in the great day, without ever having 
known the way of salvation ! to be numbered 
with those who shall be found guilty, and 
:w be punished with everlasting destruction 
from the presence of the Lord and the glory 
of his power !"* Perhaps > like multitudes 
of others, you indulge a hope that this will 
not be so. But is hope all the evidence you 
can produce ? You must possess something 
more than this, or your case is deplorable. 
There must be faith, as well as hope ; a faith 
that credits the divine testimony; a faith 
that " purifieth the heart, that overcometh 
the world, that worketh by love, and counts 
all things but loss for the excellency of the 
knowledge of Jesus Christ."f In the exer- 
cise of this, you may look forward with joy 
to this awful day; but without it, you can 
neither please God here, nor be accepted of 
him hereafter. £ 

* 2 Thess. i. 9. ±2 Philip, in. '8. 

t Heb. xi. 6. 



99 

Let us now make some enquiry as to the 
future states of happiness and punishment. 
And first, as to 

FUTURE HAPPINESS. 

SOME have entertained strange ideas of 
the heavenly world ; they have supposed it to 
consist in the enjoyment of sensual, rather 
than spiritual pleasures. But if heaven be 
the residence of pure and holy beings, their 
joys must be infinitely above every thing of a 
carpal nature. This, therefore, is too gross 
an idea to attach to the celestial paradise. 
What then is heaven ? Here we must acknow- 
ledge our inability fully to describe it; for 
" eye hath not seen, nor ear heard, neither 
have entered into the heart of man, the things 
which God hath prepared for them that love 
him."* 

We may, however, form some idea from 
the terms used in the sacred scriptures. It 
is called a kingdom. f There, not only the 
Saviour reigns in all his glory, but the saints 
sit on his throne with him. Here they are 
persecuted and oppressed, and often partici- 
pate but a small portion of this world's good ; 

* 1 Cor. ii. 9. f Luke xii. 32. 



100 

but there, it is said, they shall be kings and 
priests unto God for ever. Never shall they 
be conquered again, nor disinherited of their 
crown. Their robes are washed and made 
white in the blood of the Lamb. As the Ro- 
mans, when they liberated their bond-ser- 
vants, presented them with a white garment, 
as a badge of their freedom, so the saints, in 
a better world, shall be arrayed with the 
righteousness of the Redeemer; and purified 
by the divine Spirit, they shall shine forth as 
the sun for ever. 

As it will be a cessation from all labour and 
toil, it is called a rest.* Here, the saints 
have to struggle with the enemy ; to work 
while it is day ; and to persevere under all 
opposition : there, they rest from their labours, 
and enjoy uninterrupted peace. No more 
shall they wrestle w T ith sins, and doubts, and 
fears. Never will they be called again into 
the field of battle : their enemies shall be 
all conquered, their fears all subside, their 
armour be taken off, and laid aside for ever. 

It is said to be a better country. f Here, 
whatever are our prospects, however favoured 
with the blessings of Providence, we are 

* Kob. iv. 9. j; P* xi. |& 



101 

still encompassed with infirmity, and sin> 
rounded with danger: there we shall possess 
a perfect nature ; disease will never attack 
our frame; the enemy will never invade our 
possession ; our sun will never decline ; our 
atmosphere will be perpetually serene ; our 
prospects unbounded ; our treasures inex- 
haustible : our society delightful, and our li- 
berty secured for ever. 

Again, it is compared to a city,^ " a city 
which hath foundations, whose builder and 
maker is God." The stately cities, the lofty 
palaces, the splendid temples on earth, must 
all decay : but this is founded on infinite 
power and love, and abideth for ever. Here 
dwells the heavenly Monarch, in all the glo- 
ries of his nature, surrounded by angels and 
archangels, and all the spirits of the just made 
perfect. Here are the most extensive privi- 
leges ; here all the citizens of heaven unite 
in adoring and praising their glorious King. 
Here he wipes away all tears from their eyes ; 
there shall be no more death, neither sorrow 
nor crying; neither any more pain, for the 
former things are passed away."f 

Before the Saviour left the world he con* 

■* Heb. xi. 10. | Rev. xxi. 4, 

K 2 



102 

soled his disciples with the prospect of hea- 
ven as a place in which are many mansions. 
M Let not your heart be troubled, ye believe 
in God, believe also in me. In my Father's 
house are many mansions ; if it were not so, 
I would have told you. I go to prepare a 
place for youi And if I go to prepare a 
place for you, I will come again, and receive 
you unto myself, that, where I am, there ye 
may be also."* 

Here many of the saints move in a low and 
contracted sphere : there they shall be elevated 
to great glory. They shall possess mansions, 
which no vicissitude shall deface, which time 
cannot destroy ; mansions, which cost an in- 
finite price, even the blood of the Son of 
God. These too are said to be many. Bi- 
gotry indeed would lessen the number ; illibe- 
rality would place only a few solitary beings 
there, and those too gathered out of one in- 
sulated spot; but he who dwells on high, he 
who knows the extent and glory of the hea- 
venly world, hath said, " that many shall 
come from the east and west, and shall sit 
down with Abraham, and Isaac, and Jacob, 
in the kingdom of heaven. f I beheld, and lo! 

* John xiv. 1, 3, 3. f Matt. viii. 11. 



103 

(says John) a great multitude, which no man 
could number, of all nations and kindreds, and 
people, and tongues, stood before the throne, 
and before the Lamb, clothed with white robes, 
and palms in their hands."* 

It is denominated a paradise. " This day 
(said the Saviour to the dying thief) thou shalt 
be with me in paradise."! Here flows the pure 
river of the water of life, clear as crystal, 
proceeding out of the throne of God and the 
Lamb4 

The paradise of Adam was on earthly 
ground ; the enemy obtained admission, and 
brought death into the world and all our woe; 
but this is celestial, where no poisonous serpent 
shall sting, no bitter waters flow, no destructive 
tempest rage. " Here is Jesus, the rose of 
Sharon, and lily of the valley, the plant of re- 
nown, the unforbidden tree of knowledge, and 
unguarded tree of life."§ Never shall the 
blessed inhabitants be cast out ; for there shall 
be no more curse ; never again in the sweat of 
their face shall they eat bread; never shall they 
be filled with shame, and hide themselves from 
the presence of the Lord God. There shall be 
no night there; and they need no candle, nei- 

* Rev. vii. 9. f lb. xxii. 1. i Luke xxiii. 43. 
§ Brovrn. 



104 

ther light of the sun, for the Lord God giveth 
them light ; and they shall reign for ever and 
ever- # 

Again, it is compared to a " treasure, an 
eternal weight of glory.f This is a treasure 
spiritual in its nature, satisfactory in its enjoy- 
ment, and eternal in its duration. We can 
weigh the glory of the world, and count all its 
treasures ; but this is beyond computation. 
Earthly riches cannot be secured ; moth and 
rust corrupt, thieves break through and steal: 
but this treasure is subject to no decay ; though 
constantly enriching its possessor, yet it still 
remains the same. It is an incorruptible crown, 
that fadeth not away.]: 

From these figures, then, we may learn, that 
the happiness of heaven is every way great 
The source of this felicity is the presence of 
God and the Lamb. Hence it is said, " that 
the city had no need of the sun, neither of the 
moon to shine in it, for the glory of God did 
lighten it ; and the Lamb is the light thereof."^ 
In bis presence there is fulness of joy. It is 
here only that a rational creature can find rest. 
We shall be satisfied when we awake up after 
his likeness. Here we see through a glass. 

* Rev. xxii. 5. f Matt. vi. 20. 2 Cor. iv. 17. 

% 1 Pet. iv, 4. § Rev. xxi. 23. 



105 

darkly ; but there we shall see him as he is, 
and be like him too. With what inexpressive 
joy shall we gaze on the Lamb that was slain ! 
How will our hearts glow with love, and our 
souls be absorbed in gratitude and delight ! 
There, too, shall the saints hold communion 
with each other, and with the angels of God. 
No ignorance, no reserve, no distance, no envy, 
no misunderstanding shall be found there. 
How delightful is well-ordered society, even in 
this imperfect state ; but how infinitely so, when 
all shall be purity, love, joy, and praise ! Never, 
as yet, have all the saints met together to form 
the general assembly of the First-born ; but 
there shall all be collected, never to separate 
, more. With the patriarchs and prophets, mar- 
tyrs and confessors, apostles and ministers, and 
all the useful servants of the Most High, shall 
we dwell for ever. There we shall mingle our 
services with theirs, and ascribe glory and praise 
to him that sitteth on the throne, and to the 
Lamb lor ever. Reader, is this true — that 
everlasting happiness awaits theni that fear 
God ? And have you no concern for the enjoy- 
ment of it ? O remember, that here you have 
no continuing city: learn then to seek one to 
come. Consider, your time is passing away ; 
and that the present life is the only opportunity 



106 

you have of obtaining an interest in this king- 
dom. Now the gates are open ; and the pro- 
mise is made to all who seek, that they shall 
find. w Set then your affections on things 
above, and not on tilings on the earth;" so, 
when heart and flesh fail, you shall be received 
into everlasting habitations, and sortow and 
sighing shall flee away. 



FUTURE PUNISHMENT. 

AND what is this ? This is an awful ques- 
tion ; but awful* as it is, it becomes us to 
make the enquiry. Future punishment, then, 
consists in the most painful sensations, arising 
from a guilty conscience ; a privation of ce- 
lestial happiness ; an eternal separation from 
the ever blessed God, and the society of the 
righteous. As to the place of this punish- 
ment, it is needless for us to enquire : its re- 
ality we cannot doubt, if w r e believe in divine 
revelation. u The wicked shall be turned into 
hell md all the nations that forget God. He 
shall say also to them on the left hand, De- 

* Col. iii. 2. 



107 
part, ye cursed, into everlasting fire prepared 
for the devil and his angels. These shall go 
away into everlasting punishment.^ The 
Lord Jesus shall be revealed from heaven, 
with his mighty angels, in flaming fire, taking 
vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus 
Christ; who shall be punished with everlast- 
ing destruction from the presence of the Lord, 
and from the glory of his power; when he 
shall come to be glorified in his saints, to be 
admired in all them that believe."! 

Now, as God is the fountain of all happi- 
ness; as it is his presence that constitutes 
heaven, so to be separated from him must be 
a source of inexpressible misery. The wick- 
ed also, it must be remembered, carry their 
depraved nature with them : they are not re- 
novated by their sufferings; so that there is 
not only a distance from God, but the mind 
remains still at enmity against him. As there 
is no likeness to God, so there can be no 
communion with him ; no regard for him ; no 
delight in him. The divine Being has deter- 
mined that as sin is that which opposes his 

* Matt. xxv. 41—46. Psa, ix, IT. 
t 2 Ttess, i, r— 10, 



108 

will, disturbs his government, and produces 
universal disorder, it shall not pass unpunish- 
ed, " His wrath," it is said, M is revealed 
from heaven against all ungodliness and un- 
righteousness of men."* His justice requires 
this; his holiness demands it. If this were not 
so, what could Paul mean by these words : — 
" Despisest thou the riches of his goodness, 
and forbearance, and long suffering ; not know- 
ing that the goodness of God leadeth thee to 
repentance ? But after thy hardness and im- 
penitent heart treasureth up to thyself wrath 
aguinst the day of wrath, and revelation of the 
righteous judgment of God. We must all 
appear before the judgment-seat of Christ, 
that every one may receive the things done in 
his bod}', according to that he hath dene, 
whether it be good or bad."f 

What did John mean when he said, " I saw 
the dead, small and great, stand before God, 
and the books were opened. And another 
book was opened, which is the book of life ; 
and the dead were judged out of those things 
which were written in the books according to 
their works. "^ 

The wicked then shall not be annihilated, 

* Rem. i. 16. f Rom. ii. 4-, 5. 2 Cor. v. 10. i 

% Rev. jx 12. 



109 

but cast into outer darkness, where shall be 
weeping and gnashing of teeth. How dread- 
ful then is this state ! Here are no prospects 
of deliverance ; no delightful converse ; no 
alleviation of pain ; no sweets of friendship ; 
no peace of conscience ; no rays of hope ; no 
expectation of pardon ; — but all blackness of 
darkness for ever. Some, however, may be 
disposed to consider this as an impeachment 
of the goodness of God, and suppose that his 
mercy will extend to all. But, however feasi- 
ble this may appear, it is not warranted by 
divine revelation. The preceding passages 
are sufficient to prove the doctrine ; and, how- 
ever difficult it may be. to credit it, we must 
abide by the decision of holy writ, rather than 
dispute it. It does not, however, arise from 
the decree of God as an arbitrary, cruel being, 
that delights in misery. The cause is sin : 
and the finally impenitent sh^ll never have to 
charge the divine Being with injustice, in 
leaving them to that punishment which their 
own iniquity has brought upon them. Nor 
let any reiiect on his clemency. If the reve- 
lation he has given us assures us of a place 
of punishment, it at the same time w^rns us 
of our danger, provides for our safety, and 
calls us to mirsue the path that leads to hap- 



110 

►iness and eternal life. Nor is mercy reiused 
to an individual in the universe, that implores 
if with a penitent mind. Let not the wicked 
then charge God foolishly. If they prefer 
darkness to light, error to truth, sin to ho i- 
ness; if they tread under foot the Son of God, 
count the blood of the covenant an unholy 
thing, crucify the Son of God afresh, and do 
despite to the Spirit of grace ; if they love to 
blaspheme rather than to pray; if they take 
more pleasure in insulting the divine Bting 
than in pleasing him : if they are determined 
to indulge themselves in every species of licen- 
tiousness, rather than serve and glorify him, 
then how can they expect to be admitted to a 
state of happiness hereafter; or, if even they 
were to enter the celestial world, what delight 
could they find where the exercises are all 
spiritual ; where the joys are all divine; where 
the inhabitants are all holy ; and where that 
Being whom they hate is the object of ever- 
lasting admiration and praise? No; let not 
the wicked presume. " Without holiness no 
man shall see the Lord." Upon the wicked 
he shall rain snares, fire, and brimstone, and a 
terrible tempest. This shall be the portion 
of their cup."^ 

* Heb. xii. 14. Psalm xi. 6. 



Ill 

Now, then^ let me intreat my reader just to 
:,top here for a moment, and ask himself one 
question — Suppose I should die this day, or 
this week, what reason have I to believe that 
I shall escape this punishment ? Perhaps you 
have never seriously laid this to heart ; and all 
you can say is, that you trust God will be 
merciful, and that you hope to be saved at last* 
But can you rest satisfied with this, on a busi- 
ness of such infinite importance ? Do yon 
know, " that unless a man be converted, and 
become as a little child, he cannot enter into 
the kingdom of God ? w * Do you know that 
a mere negative piety will be useless ? Do 
you know that decision is necessary ? that 
neutrality in religion is dangerous ? that you 
are called to follow the Lord fully, and to 
count all things but loss for him ? Will you be 
content to rest only on a mere expectation of 
happiness, without having any evidences of 
your obtaining it ? O consider well these awful 
realities. Flee from the wrath to come. Look 
up to the Father of mercies for his grace. 
Think of eternity. Contrast every thing here 
with what is to come. " To-day hear his 
voice ; harden not your heart, lest he swear 
in his wrath that you shall not enter into his 

* Matt, xviii. 3 



112 . 

rest. 5 ** Linger not then for a moment. Sleep 
not on the precipice of danger. Heaven 
calls. Hell threatens. Death advances. The 
Saviour speaks : U Behold I come quickly, 
mid my reward is with me, to give to every 
man as his work shall be.f And the Spirit 
a nd the bride say come, and let him that is 
athirst come, and whomsoever will let him 
take of the water of life freely.' 7 ;): 



PREPARATION FOR ETERNITY. 

LET us now enquire, In what preparation 
for a better world consists ? Do you know 
then, O reader, " that it is not by works of 
righteousness which we can do r"§ This 
may seem a strange expression? but it is the 
language of scripture, and is worthy of your 
particular notice. If you ask, " Why not 
saved by my own works ?" — the reason is 
obvious. By the fall, man lost his original 
righteousness, and became subject to moral 

* Rev. xxii. 12. f Heb. iii. 11. 

% Rev. xxn. 17. § Titus iii. 5. 



113 

inability. His powers are now all so conta- 
minated by sin, and his nature so depraved, 
that he cannot satisfy the claims of divine 
justice, expiate his past transgressions, or re- 
move the curse pronounced on him as a sin- 
ner. Now, to be saved by our own works, 
our motives must be absolutely pure and un- 
mixed ; our hearts must be divested of all 
corruption ; our obedience must be complete, 
universal, and perpetual. The law requires 
perfection. It condemns all deviation in 
thought, word, or deed. If we offend in one 
point, we are guilty of all. " Cursed is eve- 
ry one that continueth not in all things which 
are written in the book of the law to do 
them.-'* Can you then say, that you have 
never offended ? Supposing even that you 
have not been openly vicious, and that your 
character has been respected among men, can 
you say you have never felt any evil thoughts; 
never been led by irregular passions ; never 
uttered an unguarded word, and that, from 
the first moment since you began to reason, 
you have never had any thing in view but 
the glory o^ God ? Alas I— No. " For we 
have all sinned, and come, short of the glory 

* bar is. itf 

r 9 



114 

of God. 5 '^ But could you this moment be 
transformed into an angel and rendered a 
perfect being, yet that perfection would not 
atone for past sins. Perfect obedience is a 
debt due to God, and relates only to the time 
wherein it is performed, and cannot satisfy 
for former sins. You stand condemned then 
by the law. Justice requires satisfaction. 
You have nothing to pay; and therefore, with* 
out a ransom, without a mediator, you must 
perish. That this is the doctrine of the scrip- 
tures, you will clearly see, if you consult the 
following passages. — " All our righteousnesses 
are as filthy rags; and we all do fade as a 
leaf; and our iniquities, like the wind, have 
taken us away. All we, like sheep, have gone 
astray. Without me ye can do nothing. 
Knowing, that a man is not justified by the 
works of the law, but by the faith of Jesus 
Christ, even we have believed in Christ, that 
we might be justified by the faith of Christ, 
and not by the works of the law ; for by the 
law shall no flesh be justified. But if, whi^e 
we seek to be justified by Christ, we ourselves 
are found sinners, is therefore CKiist the mi- 
nister of sin ? God forbid [ For if I build 

* Rom. iii. 23. 



115 

again the things which I destroyed, I make 
myself a transgressor; for I, through the 
law, am dead to the law, that I might live 
unto God."* 

The preparation some boast of then, is de- 
lusive. It is mere ignorance of the truth, and 
confidence in a supposed righteousness of 
their own. Nor are they less deceived w r ho 
wish to join their imaginary merit to that of 
the Saviour's ; for the fact is, man is utterly 
unable to recover himself, to atone for his 
guilt, to change his own heart, and, by his 
own righteousness, prepare himself for hea- 
ven. How is it then that man can be saved? 
This is the great question we shall attempt 
now to answer. When the jailor at Philippi 
made this important enquiry, the reply given 
him was this, " Believe on the Lord Jesus 
Christ, and thou shalt be saved." This, then, 
reader, is the only preparation for eternity. 
It is by faith in him only that we can be jus- 
tified. " I am the way, and the truth, and 
the life ; no man cometh unto the Father but 
by me. There is no other name under hea- 
ven given among men whereby we must be 

* Isa. lxiv. 6. Ibid. liiL 6. Joto xv. 5* Gal & 
16—19. 



116 

saved. He is the end of the law for righte- 
ousness to every one that believeth. He 
hath redeemed us from the curse of th w f 
being made a curse for us. He was delivered 
for our offences, and was raised again for 
our justification. Behold the Lamb of God 
which taketh away the sin of the world : he 
that believeth on him shall be saved ; there- 
fore, being justified by faith, we have pe tee 
with God, through our Lord Jesus Christ."^ 
These scriptures evidently show the way in 
which we are accepted of God; that salva- 
tion is not by works, but by grace ; that the 
righteousness of Christ is imputed to believ- 
ers ; and that it is through his merit alone 
they can obtain everlasting life. u There is 
therefore then," says the apostle, " no con- 
demnation to them which are in Christ Je- 
sus, who walk not after the flesh, but after 
the Spirit. Who shall lay any thing to the 
charge of God's elect ? It is God that justi- 
fied— who is he that condemneth ? It is Christ 
that died, yea rather that is risen again, 
who is even at the right hand of God, who 
also maketh intercession for us."f 

* Acts xvi. 17. Acts iv. 12. Rom. x. 4. "Rom. 
iv. 25. John I 29. 
f Rom. viii. 34, 35, 



117 

But while we assert that it is through the 
merits of Jesus Christ alone that we can be 
saved, let it not be understood, that this is 
all that is required to make us meet for hea- 
ven. Our natures must be changed, the 
darkness of our understandings must be re- 
moved, and the will must be subdued and 
brought into unison with the will of God. 
Men are not justified and left in a state of 
disobedience and enmity against God. Re- 
generation therefore is stated in the scriptures, 
as absolutely necessary to the enjoyment of 
heavenly felicity. We must be u born again; 
not of corruptible seed, but of incorruptible, 
by the word of God, which liveth and abideth 
for ever."* 1 Let us enquire here into the 
nature of this important doctrine. What is 
it°l It is not baptism; for many are baptized, 
who still remain enemies to God by wicked 
works. — It is not education. This may re- 
strain and reform, in many instances ; but we 
have too many proofs of its inefficacy to 
change the heart. It is not conviction ; for 
many are convinced of sin and not converted 
from it. It is not relinquishing open vices , 
for this is sometimes done from interest, or 

* 1 Pet. i. 23. 



118 - 

for want of opportunity to practise them. It 
is not knowledge ; for many know much, like 
the devil, and yet do not practise what they 
know. It is not moral strictness; for this 
may take its rise from Pharisaism, as was 
the case once with Paul.* It is not talent ; 
for many will come in that day and sav, 
44 Lord, Lord, have we not prophesied in thy 
name, and in thy name have cast out devils, 
and in thy name done many wonderful works ? 
And then will I profess unto them, I never 
knew you ; depart from me, ye that work 
iniquity."! ^ * s not a profession of reli- 
gion ; for u some profess that they know 
God, but in works they deny him."! It is 
not feeling, or an emotion of the passions ; 
for some " receive the word with joy, for 
awhile believe, and, in time of temptation, 
fall away."§ But regeneration is a real, di- 
vine, and saving change of heart. Hence it 
is said, " If any man be in Christ he is a 
new creature : old things are passed away ; 
behold, all things are become new."*! In 
this great work, the understanding is illu- 

* Acts x vi. 5. f Matt. vii. 21, 22. 
i Titus i. 16. § Luke viii. 13. 

* 2 Cor. v. ir. 



119 

minated, perceives its depravity and danger, 
and that Christ alone can save from sin and 
misery. The will is renewed; — not that 
new faculties are given to the soul, but the 
will is inclined towards the supreme good, 
The affections are draw*i off from earthly 
scenes, and placed orv divine objects ; " be- 
holding as in a glass the glory of the Lord, 
we are changed into the same image from 
glory to glory, even as by the Spirit of the 
Lord."* 

This is a supernatural work ; the effect of 
the operation of the divine Spirit on the 
heart. Hence said Jesus to Nicodemus > 
u Except a man be born of the Spirit he can- 
not enter the kingdom of God."f u Of his 
own will begat he us with the word of truth, 
that we should be a kind of first fruits of 
his creatures.":): By this, however, man is 
not rendered perfect : he still finds reason to 
complain of innate corruption, and is daily 
longing for greater conformity to God. Sin 
is the great object of his hatred, and he 
finds himself happy only as he gains the vic- 
tory over it. For this, divine grace is pro- 
mised; and he is encouraged to persevere 

* 2 Cor. iii. 18. f Johu iii- 5. ± Jam, i. 18, 



120 

under all the opposition he meets with from 
the world, the flesh, and the devil. " Being 
confident of this very thing, that he which 
hath begun a good work in you will per- 
form it unto the day of Jesus Christ. The 
righteous shall hold on his way, and he that 
hath clean hands shall grow stronger and 
stronger. The path of the just is as the 
shining light, that shineth more and more unto 
the perfect day. They that wait on the Lord 
shall renew their strength ; they shall mount 
up with wings as eagles ; they shall run, and 
not be weary ; and they shall walk and not 
faint."* 

Now, reader, if you are the subject of this 
grace, you will evidence it by acknowledging 
God's authority over you. You will deeply 
lament your sinful condition. You will con- 
fess your transgressions before him. You 
will place all your dependence upon the 
righteousness and grace of his Son Jesus 
Christ. You will constantly implore the in- 
fluences of the Holy Spirit. You will be de- 
sirous of resigning yourself, under every dis- 
pensation, to his will. You will walk in fel- 

* Phil, i. 6, Job xvii. 9. Prov. iv. 18. h : 



121 

iowship with him and live in righteousness,, 
and true holiness before him all your days. 

Let me beseech you to try yourself by 
these criterions. We have already stated how 
many things may be substituted for this di- 
vine change ; and mistakes, in this point, are 
of all others the most awful and dangerous. 
Can you then ascertain any difference between 
your present and former state ? Is sin a bur- 
den ? Is holiness a delight ? Has the world 
lost its attractions ? Do you find pleasure in 
God's house, in his word, in his ways ? Do you 
love his ministers, his people, his sabbath ?— 
Can you answer these questions in the affirma- 
tive ? If so, happy are you ! You are prepared 
to live — you are prepared to die. u You may 
go your way, eat your bread with joy,"* and 
participate the blessings of providence with a 
cheerful heart. You may meet all the revolv- 
ing scenes of life with a tranquil mind ; and^ 
as you advance towards the Jheavenly worlds 
you may sing, 

. u Fearless of hell and ghastly death, 
I'll break through ev'ry foe ; 
The wings of love and arms of faitji 
Shall bear me conqueror through. " 

* Eccl. ix. r. 



122 

CONCLUSION- 

IN the preceding pages we have briefly con- 
sidered the vanity and transitory nature of all 
earthly things, and the importance and neces- 
sity of attending to those which relate to our 
final welfare. Should my reader, after all, feel 
no concern about his future state, let me intreat 
him to reflect on his condition. You are seek- 
ing after happiness, and constantly pursuing 
those objects which you think will afford you 
the greatest satisfaction. " Make me but hap- 
py," say you ; " that is all I want." " But 
know, that you cannot be made happy until you 
are made holy. What happiness can you enjoy, 
when you are every day adding to your guilt; 
when you are constantly receding farther from 
the fountain of felicity ; when vile ingratitude 
and base passions have taken possession of 
your soul ? What peace can you have, if you 
reflect on a life devoted to nothing but sensual 
objects ? What must you feel, if you look for- 
ward to a dying bed; to an eternal world; to 
that day when you must give an account to 
Him who will judge u the quick and the dead." 
Will you say, you are determined to be happy ; 
you will banish reflection ; you zw//make your- 



123 

self happy. O, deluded mortal ! This is more 
than you can do ; it is more than others can 
do; it is more than all the world can do. 
For can you invert the order of things ? Can 
you create light where there is nothing but 
darkness ■? Can you make that good which 
the Almighty hath declared is the greatest 
evil ? Are you stronger than he ? Can you dis- 
annul his purpose ? Can you find happiness 
where he has not placed it ? Do you not know 
that he holds it in his own hand, and bestows 
it only on those who fear him ? Are you hardy 
enough to discredit his word ? Has he not said, 
" Evil pursueth sinners ; the wicked are like 
the troubled sea when it cannot rest, whose 
waters cast up mire and dirt : there is no peace, 
saith my God, to the wicked ?"* 

What ! in the face of these assertions, will 
you be bold enough to say, I will be happy 
without God — without religion ? O, consider 
that this is utterly impossible. You may gratify 
your senses, acquire wealth, obtain popularity, 
pursue the pleasures of tne world, stifle con- 
science, and forget death ; but all this is not 
happiness. It is all transient. It is all too little 
for an immortal being. It cannot satisfy the souU 
prevent death, nor save from the wrath to come* 

* Isa. Ivii. 20, 21. Prov. xiii. 21. 



124 

But behold a source from whence you may draw- 
happiness, abundant in its enjoyment, and eter- 
nal in its duration. Behold One who can forgive 
all your sins, purify your nature, expand your 
mind, and fill you with joy unspeakable and 
full of glory. " Seek ye then the Lord, while 
he may be found : call ye upon him while he 
is near. Let the wicked forsake his way, and 
the unrighteous man his thoughts ; and let him 
return unto the Lord, and he will have mercy 
upon him; and to our God, for he will abun- 
dantly pardon. 5 '* 

Consider, the time is short. Say not, I am 
too much engaged in business ; I shall injure 
my reputation ; I am too young, to think of 
these things. But are you then so busy, so 
young, so fearful of your reputation, that vera 
can bt content to live without any just hope of 
eternal happiness ? You know not, but before 
another hour, you may be a corpse, and your 
spirit summoned to the bar of God; and will 
you not so much as bend your knee, nor lift up 
your eyes to him who made you ? What ! are 
his .nreatenings nothing to you ? Does he not 
say, " ll I lift up my hand to heaven and say, 
I live for ever; if I whet my glittering sword 
and my hand take hold on judgment, I will 

Isa. Iv. 6, 7, 



125 

render vengeance on mine enemies, and will 
reward them that hate me : I will make mine 
arrows drunk with blood. "^ 

Are his mercies nothing to you? What! 
constantly live upon his bounty, every moment 
breathe his air, and supported by his kindness 
•—and still live in enmity to him ? Are his com- 
mands nothing to you ? Will you respect the 
authority of an earthly prince, and trample on 
that of the King of heaven ? Will the word 
of a mortal affect you, and the word of the 
living God make not the least impression i 
Is the approbation of a creature that for which 
you can make many sacrifices ; and the favour 
of God so trifling, that you do not think it 
worth your while to devote one hour in a year 
to implore it ? Alas ! what madness possesses 
you! what awful insensibility is this! What 
egregious folly to prefer the pleasures of sin, 
which are for a season, to the everlasting en- 
joyment of God in heaven. Behold God him- 
self is represented as being affected with this 
strange conduct. " O that thou hadst heark- 
ened to my commandments; then had thy 
peace been as a river, and thy righteousness as 
the waves of the sea. O my people, what have 

"* Deut. xxxii. 41, 42. 
M 2 



126 

I done unto thee ? and wherein have I wearied 
thee ? testify against me. O that my people had 
hearkened unto me, and Israjel had walked in 
my wavs ! I should soon have subdued their 
enemies, and turned my hand against their 
adversaries." 

Is the Almighty willing to make you happy ? 
Is he waiting to be gracious? No longer 
then delay. Seek first the kingdom of God 
and his righteousness, and all things necessary 
shall be added unto you. Seek him at the 
throne of grace, for he hears and answers 
the supplications of those who look to him. 
Seek him in his word ; for therein has he re- 
vealed his mind and will. Seek him in his 
house ; for one day in his courts, is better than 
a thousand. It is better to be a door-keeper in 
the house of God, than to dwell in the tents of 
wickedness.* 

Seek him in his ordinances ; and you shall 
not seek in vain, for " blessed is the man that 
heareth me, watching daily at my gates, waiting 
at the posts of my doors. For whoso findeth 
me, findeth life, and shall obtain favour of the 
Lord.f Seek hiin early. He has the first claim 

* Isa. xlviii. 18. Micah vL 3. Psalm lxxxi. 13, 14, 
Matt. vL 33. Psalm lxxxiv. 10. 
t Prcv. viii, 34, 35. 



127 
to your affections, to your time, your talents, 
your all. Come then and say, " O Lord forgive 
one who has too long been unmindful of thee. 
Enter not into judgment with me, for in thy 
sight shall no man living be justified. Blot out 
all my transgressions ; and since I can do no- 
thing without thee, give me grace that my un- 
derstanding may be enlightened, my will sub- 
dued ; and my affections placed on thee alone. 
While I live may I live to thee ; and when 
called to leave this vale of tears, may I have 
an abundant entrance into thine everlasting 
kingdom, through Jesus Christ my Lord and 
Saviour. Amen. 



REFLECTIONS 

ON 

MORTALITY; 

OCCASIONED 

BY THE DEATH 

OF 

THE REV. THOMAS SPENCER, 

WHO WAS DROWNED 

WHILST BATHING AT LIVERPOOL, AUGUST 5, 1811. 



1 



The substance of the following Reflections 
rvas delivered to the Author's own congrega- 
tion, and by their request is now published. 
The Author has taken the liberty to make 
some few additions, which he hopes will not 
be found unacceptable* 



REFLECTIONS ON MORTALITY. 



ISAIAH xi. 6, 7, 8. 

The voice said, Cry. And he said, What shall I 
cry ? Alljlesh is grass, and all the goodliness thereof 
is as the flower of the field. Tht grass withereth f 
the flower fadeth, because the Spint of the L^rd blow- 
elh upon it : surely the people are grass. The grass 
wit here th, tlue flower fadeth j but the word of our God 
shall stand for ever. 



IT is computed that near thirty millions of 
the human race die every year ! What an aw- 
ful reflection is this ! How great the multitude 
that are constantly dropping into eternity! and 
how numerous the paths that lead to the grave ! 
Life, too, is but a short journey, and we soon 
arrive at the house appointed for all living. We 
may rather be said to die daily, than to live. 
We have not only the spoils of death around us, 
but the seeds of death within us. We do not 
all, however, descend to the tomb in the same 
way. Some few are spared to the age of man, 
and then pasji silently away. Others are cut off 



134 
in the bloom of life, and in the midst of active 
and useful exertions. Some linger for a while 
under painful disease— they see their grave 
ready before they lie down in it. Others, wea- 
ried with life, and impatient under its ills, 
throw themselves into the arms of death : 
" they either shake their glass to make it run 
faster, or break it at once by violence." And 
some who bid fair to stand for a season, are 
unexpectedly called away by some mysterious 
dispensation of divine providence. Thus it was 
with our departed young friend. The public 
eye was upon him, and much was anticipated 
from his talents and zeal in the great work in 
which he was engaged ; but infinite Wisdom 
has seen fit to remove him to another world. 
Well ! what shall we say ? " Clouds and dark- 
ness are round about the Most High; but 
righteousness and judgment are the habitation 
of his throne."* 

The words we have chosen are not to be con- 
sidered onlv in relation to the onposers of 
God's ancient people, at the time of their de- 
liverance from captivity, but are applicable to 
the whole human race. " The voice said, Cry. 
And he said, What shall I cry ? All flesh is 
gras3 3 and all the goodliness thereof is as the 
i * Psa. xcv'i. 1, 2. 



135 

flower of the field." The mortality of man then 
is a subject with which we ought to be deeply 
affected. It is, indeed, that which makes but 
a faint impression on the mind ; for, though the 
living know that they must die, yet there is a 
most strange insensibility as to this awful event. 
We can hear of it without concern, and talk 
of it without feeling ; when it comes nearer to 
us than usual, we seem awake for a moment, 
just drop a tear or two over our departed en- 
joyments, converse a little on the uncertainty 
of life, and then fall asleep again and dream 
away our existence ; till at last, we are awaken- 
ed by this very enemy, whose approach we have 
all along studied to forget, and which most of 
us, indeed, are ill-prepared to meet ! But how 
unwise is this, thus, to impose upon ourselves ! 
Can any thing be more irrational I u O that we 
were but wise — that we did but consider our 
latter end!"* 

In attending to these words, let us observe 
the state of man as here represented, and en- 
deavour to derive from them some important 
and useful lessons. 

I. Observe the Description.*— Man is flesh I 
It is true he possesses an immaterial, immor- 

* Dent, xxxii, 29* 



136 

tal principle ; but his animal frame is frail 
and perishing. He is not composed of gold 
nor silver, marble nor iron, wood nor stone, 
nor any of the durable materials around him. 
almost every object he sees or handles is less 
perishable than himself. There is nothing 
substantial in his nature. He is affected by 
almost every thing that touches him. An in- 
sect can contend with him ; a worm can under- 
mine him ; a little air can stifle him ; a few 
drops of water can drown him ; a moth can 
crush him. The Almighty need not throw a 
mountain on him to destroy him; he need not 
call for a torrent to inundate him ; he need 
not open a volcano to swallow him. — No : 
Weakness and death are in his very frame. It 
is but an earthly house ; a temporary building; 
the various parts of which are kept together 
with labour and difficulty. The body must 
be daily fed, or it languishes : it must be cloth- 
ed, or it is benumbed with cold ; it must lie 
down for rest, or it will fall of itself: it must 
be perpetually exercised, or it will become the 
habitation of disease : it must be treated with 
attention and watched over with care, or it 
will be rendered unfit for the functions of life. 
How many wheels are there in perpetual mo- 
tion ! the friction of which, if driven too fast, 
will set fire to the whole machine; or, if 



137 

impeded or clogged, will stop the whole 
course. The apostle Paul calls it a vile body;* 
not indeed in respect to God's workmanship — 
but as it is flesh, formed of the dust of the 
ground, the habitation of many evil propensi- 
ties, too often a hindrance to devotion, and 
must at last become noisome, and be cast into 
the grave. Here, too, we are all on a level. 
What is that mighty conqueror, celebrated for 
his military glory, and applauded for his noble 
achievements in the field of battle ? — It is but 
flesh. What is that illustrious monarch, sit- 
ting on a splendid throne, and clothed in all 
the robes of majesty ? — It is but flesh. What 
is that profound philosopher, diving into the 
depths of science, or soaring above the intel- 
lects of his fellows. — It is but flesh. What 
is that persuasive orator, that so impresses 
with his eloquence, that charms and affects 
the passions of the human mind ? — It is but 
flesh. What that fine form and beautiful coun- 
tenance, that attract the attention and fascinate 
die senses ?— It is but flesh. " Death (says 
one) will alike condemn their eyes to impene- 
trable night ; their tongue to eternal silence j 
their whole system to the grave. I see a 

. * Phil, iiL 21. 
n2 



138 

superb monument: I approach this striking 
object. I see magnificent inscriptions : I read 
the pompous titles of general, prince, monarch; 
but I long to see the inside of this elegant 
piece of workmanship ; and I peep under the 
stone that covers him, to whom all this pomp 
is consecrated. There 1 find — what ? A putrid 
carcase, devoured by worms ! O vanity of hu- 
man grandeur ! Vanity of vanities : all is 
vanity !" # Now, is this the case ? Then why 
should we think so much of our bodies ? why 
should all our happiness be placed in the gra- 
tification of our senses? Why should we spend 
so much time and money in adorning that 
which must soon decay ? — Especially aged 
people ; how painful is it to see them so fond 
of useless decorations ! The day is nearly 
closed : the evening is advancing; and yet they 
want to go down to the grave covered with 
finery. Their strength, perhaps, is gone ; their 
frame has the marks of death upon it. It is but 
a skeleton; and vet they want to cover it with 
ornaments. What an affecting sight, to see 
old age and new fashions meeting together! 
How much happier they whose adorning is not 
a the outward adorning of plaiting the hair> 

'•■' Saurin. 



139 

of wearing df gold, or of putting on of apparel, 
but is that of the hidden man of the heart, 
which is not corruptible, even the ornament 
of a meek and quiet spirit, which is in the 
sight of God of great price,"* Seek then this 
grace. Let not the body be adorned at the 
expence of the souL Remember, " to be car- 
nally minded is death, but to be spiritually 
minded is life and peace. Put ye on, there- 
fore, the Lord Jesus Christ, and make not 
provision for the flesh, to fulfil the lusts 
thereof."! 

II. Observe the Comparison. — " All flesh is 
grass, and all the goodliness thereof is as the 
flower of the field." Human nature in its low- 
est state is but grass^ and in its highest, but a 
flower. " The Lord God formed man of the 
dust of the ground, and breathed into his nos 
trils the breath of life, and man became a living 
soul."! He is then of earthly extraction. 
Though God was his maker, yet he was not 
constituted pure intelligence. u The first man, 
says the Apostle, was of the earth, earthy. "§ 
Like grass, how easily endangered, how soon 
cut down. How exposed to the winds and 

* 1 Pet iii. 3, 4 f Rom - vi "* 6 - ™- l4i 

?Gen. iL7. § 1 Cor. xv. 47. 



140 

storms of adversity. Nor can he screen himself 
from these. They pass over the field of life, 
and often prove destructive in their career. 
The diseases to which we are liable are nume- 
rous, and the casualities we are subject to, are 
not a few. Ten thousand things lie in ambush 
to push us to the grave. And even events tri- 
fling in themselves have proved destructive. 
a We read of some, that a fly or a grape stone 
have dispatched them; some that have died 
by plucking an hair from their breasts; the 
Almighty thus turning a very hair into a spear 
to destroy them. If we consider the vicissitude 
of natural things, we shall find that death reigns 
in them all. The day dies into night, summer 
into winter; time itself, that destroys all things, 
yet dies continually ; nor can it exist two mi- 
nutes together. Our very life is nothing but a 
succession of dying; every day, and every hour 
wears away part of it, and so far as it is already 
spent, so far are we already dead and buried : 
so that the longest liver has no more, but, that 
he is longer a dying than others."* But, an- 
other figure is here used by the Prophet : " all 
the goodliness thereof, is as the flower of the 
field." Not as the flow r er of the garden; where 
it is cultivated and protected ; but of the field, 

* Hopkins. 



141 

where every hand is ready to gather it, or any 
foot may tread it down. The flower is noted 
for three qualities : sweetness, that affects the 
smell ; beauty, that affects the eye ; softness, 
that affects the touch. The metaphor, therefore, 
is here employed to represent man at his best 
estate. But as the most beautiful Sower soon 
loses these qualities, so it is said, M the days 
of man are as grass ; as a flower of the field 
so he flourisheth ; the wind passeth over it, and 
it is gone, and the place thereof knoweth it no 
more. In the morning, it flourished! and grow- 
eth up ; in the evening, it is cut down and wi- 
thereth."* Have you not, reader, known this 
in your own circle ? You have been favoured 
with earthly comforts ; you have often looked 
upon them with peculiar pleasure ; vcu have 
taken more than usual care with those flowers 
which have appeared tender and beautiful in 
your own eyes ; you have transplanted them, 
as you thought to a more genial soil ; you have 
said, well, these are delightful objects — these 
are sources of the greatest pleasure — truly, I 
am happy in their possession — these shall be 
my support and comfort in times yet to come, 
O, how have you gone and watered these flow- 

* Psa. ciii. 14, 16. xc. 6. 



142 

ers ; how have you hedged them round ; how 
have you endeavoured to protect them when 
you saw the storm advancing ; hut ah ! after 
all, you could not preserve them : you have 
had the pain to see the leaf fade, the beauty 
decline, the energy faij, and presently the whole 
fall. What ! said you, Can it be ? Is this my 
child ; is this my friend; is this the object I 
so much admired ? Father of mercies ! why 
this ? why didst thou not smite yonder weed ? 
why didst thou not let thy hand fall on the 
unsightly plant, rather than on this choice flow- 
er ? Thus, however, Providence is pleased to 
work ; and herein it becomes us to learn the 
vanity of depending on any human excell rxy. 
Neither the goodliness of the flower, the care 
of its owner, nor the felicity of its situation, 
can preserve it alive. Beware, then, of idol- 
izing the creature. Turn your attention to a 
superior object : anticipate the joys of another 
world — there, no worm is at the root ; there, 
the goodlinesss shall never fade. 

III. Mark the Universality of Marts Mor- 
tality. Not a few, but all flesh is grass. " As 
by one man sin entered into the world, and 
death by sin ; so death passed upon all men, 



143 

for that all have sinned. It is appointed unto 
men once to die, and after that the judgment. 
There is no man that hath power over the 
Spirit to retain the Spirit ; neither hath h$ 
power in the day of death."* 1 Ever since the 
entrance of sin, death has been making the 
most awful ravages. " One generation passeth 
away, and another cometh; but the earth abi- 
deth for ever."f u The world," says one, u is 
like a great fair, where some are coming in — 
others going out; while the assembly that 
is in it is confused, and the most part know 
not wherefore they are come together."t Whe- 
ther men however be wise or ignorant^ idle or 
active, rich or poor, young or old, death is 
common to all. It is not to be bribed by riches, 
impeded by power, conquered by strength, nor 
stayed by entreaties. All ranks fall before this 
destroyer. Sometimes it is the harmless infant, 
who has no sooner entered the vale of tears 
than it is commanded to depart. Sometimes 
the youth, whose powers just began to open, 
and whose appearance was the most pomising, 
is unexpectedly removed. Sometimes the mid- 
dle aged, in the midst of business, and appa- 

* Rom. v. 12, Heb. ix. 27. f Eccl. i. 4. viii, 8. 

X Boston-. 



144 

rently in health, are pierced by a sudden ar- 
row from the bow of death. Nor are the rich 
and the great exempt* They too must die, 
like others. There is no royal path to the grave. 
There is not one kind of death for the monarch, 
and another for the peasant. The crown can- 
not prolong life, nor the sceptre sway the 
last enemy, death. Here, too, the wise phi- 
losopher, as well as the ignorant barbarian, 
must fall. The finest understanding must be 
darkened ; the strongest powers fail ; and the 
most brilliant imagination be clouded. — Nor 
shall the mighty conquerors of nations es- 
cape. Where are our Alexanders, and our 
Cesars, who have struck terror through the 
whole world ? And, whither are those tending, 
who yet disturb mankind with the noise ot 
the chariots of war, the clash of arms, and the 
groans of the dying ? Soon they must surrender 
to the kin-- of terrors, and be numbered among 
the slain. Neither let the beautiful nor the fair 
pride themselves in external appearance. They 
too must lie down in the grave, and their glory 
fade. The righteous also, however desirable 
their example, however exalted their piety, 
must go the way of all the earth. The wicked, 
too must depart. However unwilling, they 



145 

must obey ; however un prepare d, they must go. 
Their cries to stay cannot be heard ; their hopes 
of respite will be in vain. The finally impe- 
nitent, it is said, do not go down gently into 
the grave ; but they " are driven away in their 
wickedness : they are driven out of light into 
darkness, and chased out of the world."* But 
shall not the benevolent, the zealous, the useful 
be spared? An Enoch and an Elijah, indeed, 
reached the land of pure delight without pass- 
ing the dark valley of death ; but no promise 
is given to others of the like privilege. Yes ; 
the most useful must die. These we may con- 
sider as the goodliest flowers in the field : as 
the most valuable of all. But how often are 
they cut down just as they begin to bud, or 
suddenly wither as they arrive to their full 
bloom ? What shall we say to the instance 
before us ? Was not here a beautiful flower, 
with hues painted by the rays of the Sun of 
Righteousness ; and, unfolding its excellencies 
as the summer advanced, but alas ! suddenly 
swept away, to be seen no more. O God ! 
mysterious is thy providence, but righteous 
art thou in all thy ways ! 

* Job xviii. 18. Prow xiw 32* 



146 

Here, then, is the end of all. " The grass 
wither cth, and the flower fa deth;" but it is 
added, a because the Spirit of the Lord blow- 
eth upon it." Let us not consider it then as 
coming by chance. AVhatever be ihe means, 
the place, or the time, let us remember, it is 
the Lord s doing. Besides, it is necessarv to 
die, as well as to live. There is another state 
of things, as well as the present, and of far 
more importance. There is a judgment to 
come ; and we must leave this world to appear 
before that solemn tribunal. There are dark 
providences which cannot be understood here: 
we must quit the present scene, that we may 
be able to bear the explanation. There are 
riches of glory, which our present capacities 
cannot contain : we must die before we shall 
be able to explore them. Th&e are abodes of 
light, and mansions cf absolute puriiy above; 
but we must be dissolved, leave our imperfec- 
tions here, and be endowed whh glori. 
bodies and celestial minds, to be litted for the 
enjoyment of them. To the righteous then, 
death is a friend. If the flower drop, it is 
that it may be removed from the desert, to 
bloom for ever in the light and glory of the 
paradise of Cod. 



147 

As it respects human life, the repetition 
used in the text should teach us the earnest- 
ness with which the frailty of man should be 
stated, and the necessity there is of endea- 
vouring to impress the subject on our own 
hearts. It is not said that the grass will fade, 
but that it iioiv does* We shall not only go, 
but we are all now going to one place. u Our 
life is a candle, either blown out by the wind, 
or soon burns out of itself." Death comes 
indeed very sudden to some. Some go cheer- 
fully to rest in the evening, but are consum- 
ed before the morning light. Some venture 
into the river, without suspecting danger; but 
the waves cover them, and they are seen no 
more. Others set out on a journey, for bu- 
siness or pleasure, but are thrown out of the 
vehicle, and carried back dead. Others, 
wdiile conversing with a friend, in a moment 
are seized with pain, heave a sigh, and fall 
lifeless to the ground. u It is a strange folly 
then, that we, who are subject to such casu- 
alities, should yet dream of dying no other 
way than by old age. Did we but seriously 
consider, by what small pins the frame of man 
is held together, it would appear no less a mi- 



14 



g 



racle to us, that we live to the end of one day, 
or one hour."* 

But, supposing we are preserved from 
these painful circumstances, still let us re- 
member, that we are dying while we live. 
Every step in life is a step towards the end 
of it. Youth, health, vigour, prosperity may 
intercept our view of death, but it does not 
place us farther from it. Life is said to have 
wings. u My days," said Job, M fly away, 
as an eagle that hasteth to the prey."f It is 
not by slow and deliberate paces that we 
are going; it is not with an ordinary flight; 
but like the extraordinary swiftness of the 
eagle after her prey. How wonderful that 
it should so little affect us ; especially too, 
when we see so many continually falling around 
us ! " Who is there that sees the mark of 
the archer, and beholds one arrow fly over 
his head, another light at his feet ; one glance 
over his right, another by his left hand, 
that will not at length think of his danger — 
that, by the very next, he also may be slain? 
Man is the mark at which death is continu- 
al!}' shooting. Sometimes the arrow flies over 

* Hopkins. \ Job ix. 25, 26* 



149 

our heads, and slays some great person, our 
superior. Sometimes it lights at our feet, 
when it kills a child, or servant, or those who 
are our inferiors. Sometimes it passes fay 
our left hand, and kills an enemy, at whose 
death possibly we rejoice ; and, anon, it 
strikes the friend of our right hand. Though 
we see all this; though we see our friends 
and foes, of all states and ages, drop down 
dead around us ; yet are we as careless as 
if it did not concern us ; whereas possibly, 
the very next arrow may strike us through the 
heart dead upon the place !"# 

But while the best and most serious must 
confess their insensibility to danger, how- 
should w r e pity the wicked ! Sudden death to 
a good man is sudden glory; but the wicked 
are neither happy in the thought of death, 
nor at all prepared for it. They have their 
portion in this life. The beauties of virtue, 
the excellencies of godliness, the glories of 
heaven have no charms for them. They pre- 
fer the indulgence of their appetites, the plea- 
sures of the world, and the gratifi cation of 
their passions to all the satisfaction which a 
good hope, a pure conscience, or right prifl- 

* Hopkins. 
o 2 



150 

ciplcs can afford. How dreadful must the 
prospect of death be to such men ! The very 
thought of leaving this world must fill them 
with horror. Hence, when one flattered 
another in the midst of his enjoyments, and 
asked him, What he wanted more ? he said, 
u Coruinxicuice.^ But this is the very thing 
that cannot be granted. To how many does 
God say, "This night thy soul shall be re- 
quired of thee ?" O miserable man, then, who 
builds his happiness on what he cannot retain ; 
who thinks about every thing but the right 
object : who is always busy in gazing upon the 
baubles of sense, and despises the pearl of 
great price; who is assiduously gathering 
imaginary treasures, which at last will be of 
no more avail than pebbles or straws, while 
he neglects the one thing needful! 31 ay such 
remember, before it be too late, that without 
repentance of their sin and faith in the Sa- 
viour, they cannot meet death with joy, nor 
ever be permitted to enter in:o the kingdom 
of heaven. 

Having now offered a few Reflections on 
Mortality let us observe, 

IV. The consolation afforded us under these 
tijfcctvig views* 



151 

u The grass withereth, the flower fadeth, 
but the word of our God shall stand for 
ever." And Peter adds, a and this is the 
word which by the Gospel is preached unto 
you." # Let us not say then, that our con- 
dition is deplorable. He who is infinitely 
wise and holy, is also merciful and gracious, 
long suffering, and abundant in goodness and 
truth, " As a father pitieth his children, so 
he pitieth us."f He has written to us the 
great things of his law ; he has favoured us 
with the revelation of his will. Beholding 
us as rational, yet sinful and dying creatures, 
he hath made known to us a system every 
way adapted to renovate our natures, illu- 
minate our minds, relieve our miseries, and 
conduct us safe to a happier world. " In 
this was manifested the love of God towards 
us, because that God sent his only begotten 
Son into the world, that we might live through 
him. Herein is love, not that we loved God, 
but that he loved us, and sent his Son to be 
the propitiation for our sins.":}: Here, then, 
amidst all the changes of time, and the awful 
ravages of death, we find a firm basis on 

* 1 Pet. i. 25. f Psalm cixi. 15, 

•± 1 John iv. &, 10. 



152 

winch to build* Here we can behold God 
as our father, Christ as our mediator, and 
the divine Spirit as our comforter and guide. 
Here it is that we "hear a voice, saying, 
M Son, daughter, be of good cheer, all thy 
sins are forgiven thee." Our attention is 
turned off from every thing here to centre 
alone in the chief good. Here we can ap- 
proach the Almighty without trembling ; and, 
without presumption, humbly hope for his 
benediction. Under the cross, we can dwell 
without fear, and with wonder and delight 
behold our guilt rolled away for ever. Cloth- 
ed with the righteousness of our Redeemer, 
and participating the influences of his grace, 
we can rejoice with a joy unspeakable and 
full of glory. Yes, this, and this only is the 
support of man, under all the evils of life. 
This affords tranquillity within, while the 
tempest rages without. Welcome, then, all 
ye scenes of sorrow and trouble ! Welcome, 
all ve vicissitudes of life, and harbingers of 
death! Yea, welcome death itself, and an 
eternal world ! These shall not affright the 
renewed soul , these shall not damp the hap- 
piness of him who looks above, and aspires 
to glory and immortality. O how delightful. 



153 

how suitable is the gospel of Christ! What 
affliction does not this sweeten ; what loss 
does not this repair ; what condition does not 
this make easy! What gloom does dot this 
dispel ! u Blessed are they that know the 
joyful sound : they shall walk, O Lord, in 
the light of thy countenance ; in thy name 
shall they rejoice all the day, and in thy righ- 
teousness shall they be exalted."^ 

But let us observe here the striking con- 
trast between this delightful system and all 
other things. The one is said to fade, but 
the other shall stand for ever. We have al- 
ready seen that every thing of a sublunary 
nature tends to decay : however excellent it 
may appear to our view ; however valuable it 
may be considered in itself; or however de- 
sirous we may be of retaining it — it is of 
no consequence ; mutability and dissolution 
are written upon all. But here is the Plant 
of Renown, that bears twelve manner of 
fruits ; and which shall never cease to yield 
in the paradise above. For ages already 
hath the Gospel shed its influence among the 
sons of men. The powers of darkness, in- 
deed, have done all they could to destroy the 

* Psalm lxxxix. 15, 16. 



154 

leaves which are for the healing of the na- 
tions. The tree of life has been surrounded 
with enemies. There, the savage barbarian, 
the refined philosopher, the malignant de- 
mon, the proud pharisee, the boasting infidel, 
and the wretched profligate, have all assem- 
bled for the purpose of its destruction. But 
how vain ! Who can extinguish the sun ? 
who can blot out a world ? who can cause the 
heavens to depart as a scroll ? who can grasp 
the ocean in his hand ? As well might feeble 
mortals attempt to do this, as endeavour to 
injure that which is more dear to God, than 
all the material systems ever created by his 
all-powerful hand. u It endureth for ever." 
Yes ; it shall still continue to make pro- 
gress. What ! though enemies oppose, igno- 
rance and infidelity strive, and the powers 
of the world unite against it. What ! though 
the means may seem sometimes to be use- 
less, and the faithful, promising servants of 
God be removed — yet it must prevail. All 
the laws of nature must be reverted ; the 
sun, turned into darkness ; the moon, into 
blood ; and the stars drop from their spheres, 
sooner than the purposes of Jehovah shall be 
disannulled. The gospel must live, and finally 



155 

triumph. All mankind of every age and na- 
tion, shall be raised, and assembled to attend 
the funeral of the world ; but none shall ever 
be called to witness the extirpation of the gos- 
pel. It is, therefore, justly designated ever- 
lasting ; for it shall endure to the end of time, 
become victorious over all nations, and its 
happy effects felt for ever in a better world. 
You, Christian, must shortly feel the stroke 
of mortality. Heart and flesh must fail ; but 
in that solemn moment you will find, more 
than ever, the suitability of this divine scheme. 
When not a single creature in the world can 
be of any service to you, this shall not leave 
you comfortless, but remain your support to 
the last. Then, when closing your eyes on all 
earthly scenes ; when leaving your dearest re- 
latives and friends ; who the cold hand of the 
last enemy is upon you, you shall sing, u O 
death ! where is thy sting ? O grave ! where 
is thy victory ? Thanks be unto God, who 
giveth us the victory, through our Lod Jesus 
Christ."* 

V. Lastly. Observe, that both 3Ian 9 s Mor- 
tality and the Divine Clemency arc to be pro- 
claimed; for the voice said, Cry, 

* 1 Cor, xv. 55* 



156 

The ministers of the sanctuary are not to 
dwell in solitude; they are not to live perpetu- 
ally in the study, nor spend their time in silent 
meditation. They must come forth ; they 
must cry aloud, and spare not ; they must lift 
up their voice, to warn men of their danger, 
and to point them to the place of reiuge. " I 
have set watchmen on thy walls, O Jerusalem, 
which shall never hold their peace, day nor 
night : ye that make mention of the Lord, 
keep not silent,"* Such is the divine com- 
mand. Nor let it be considered as a small .pri- 
vilege, to he reminded of cur real condition, 
and to be favoured with the tidings of mercy. 
" But how shall men call on him in whom they 
have not believed ? and how shall they believe 
5n him of whom they have not heard ? and how 
shall the}' hear without a preacher? And how 
shall they preach, except they be sent ? As it 
is written, How beautiful are the feet of them 
that preach the gospel of peace, and bring glad 
tidings of good things !"f 

The minstration of the gospel is therefore 
of the greatest importance. It is for this pur- 
pose the Almighty is pleased to raise up and 
qualify his servants, that they may be faithful 

^ Isa. brii. 6. f Horn. >:. 14, 15. 



15«7 

monitors to the sons of men. Earnestly, zeal- 
ously, constantly must they declare the truth. 
They must be " instant in season ; out of sea- 
son, reprove, rebuke, exhort, with all long-suf- 
fering and doctrine."* 

Various may be the talents of the ambassa- 
dors of Christ, but their great object must be 
the same. When this is kept in view, we may 
expect the Divine blessing will render them 
successful ; for he has said, " Lo, I am with 
you always, even unto the end of the world." j 
Let us here recollect, however, that though the 
Almighty is pleased to honour men and not 
angels as the instruments of preaching the 
gospel, yet they are but earthern vessels : they 
are flesh, and cannot abide for ever. Some- 
times they are taken away at the very time 
when they appear to be the most promising and 
the most useful. Thus has divine Providence 
been pleased to remove our dear young friend, 
of whom we shall now proceed to give some 
account. 

Mr. Thomas Spencer was born at Hertford, 
and received his religious impressions very 
early in life. Having a great desire to engage 
in the work of the ministry, he was placed 
under the care of the Rev. W. Hordle of Har* 

* 2 Tim, iv. 2. f Matt, xxviii. 20. 

P 



158 
wich. Here he stayed for twelve months, and 
displayed evident marks of considerable talent 
and piety. Before the age of sixteen, he was 
admitted into Hoxton Academy.* Here, on 
account of his youth, it was thought proper 
that he should appear in public as little as pos- 
sible at first. Supplies however being wanted, 

* The writer of this being on the committee when 
he was admitted, well remembers the impression his 
exhibition made on the gentlemen present. All seemed 
filled with surprise, that, at so early an age, he should 
possess such clear views of truth, should be so well 
acquainted with christian experience, and should be 
capable of delivering himself in so masterly a manner. 
It brought to mind (as was then stated) the early genius 
of a Henry, a Watts, a Doddridge, and an Edwards — 
characters ever to be remembered with pleasure by the 
church of God. The following is a copy of his religious 
experience, which was read to the committee previous 
to his admission: 

Harwich* Nov. 10, 1806. 

11 It was my happiness to be bom of parents, who 
maintain a regard for real piety and the fear of God; 
b) r them I was from my infancy, taught to read the 
Scriptures, together with other books of a serious nature. 
1 think I may safely say, that from my childhood I felt 
some more than common impressions on my mind, with 
respect to the existence and perfections of God, the 
evil and awful consequences of sift, and the advanta 
at being religious: but, alas! these impressions, tboi 



159 

Mr. S. was sent occasionally to preach. His 
popularity soon began to appear, and the re- 
quests for Mr. Spencer's labours were so nu- 
merous, that it was with difficulty that they 
could be granted. The sweetness of his tone, 
the evangelical strain of his discourse, his accu- 
rate and appropriate quotations from scripture, 

so frequently felt, had not that abiding influence which 
they have had on the minds of others, but were like ' the 
morning c;oud and the early dew which passeth away. 
As I grew rather older, 1 began to perceive some ex- 
cellencies in religion, and to envy the happiness which 
I believed serious people enjoyed. I knew something of 
the form of religion and the doctrines of it, from hav- 
ing been taught catechisms, and lessons calculated to 
give youthful minds some ideas of the worship and 
conduct which God requires. Vet notwithstanding this, 
I gave too much (far too much) attention to the reading 
of novels and romances, the unhappy effect of which I 
lament to the present day. Many of these books I 
procured of lads, without the knowledge of my father. 
I felt a degree of pleasure in hearing lively, animated 
sermons ; but 1 have reason to believe that this sprung 
from a desire to please my friends, and give myself an 
opportunity of imitating the preacher's voice and ges- 
ture. I also composed little pieces of poetry on sacred 
subjects, which I have since destroyed, because I then 
knew nothing of experimental, vital godliness, and of 
course was only mocking Gcd in them ;^ but I did not 
give up making verses. All this while, I was totally 
ignorant of that divine principle of grace in the heart, 



16Q 

his peculiar energy, his youthful appearance, 
his admirable gift of prayer, all tended to ren- 
der him popular. Having completed his stu- 
dies at Hoxton, many destitute congregations 

without which, I am sensible, nothing we can do is 
acceptable to Gocl. I knew nothing of the Holy Spirit's 
work, in convincing me of sin, and leading me to Jesus 
Christ as my Saviour; I knew nothing of communion 
with God and with his Son. I hope some of the ser- 
mons of Mr. Ebenezer White of Hertford, were not 
altogether useless to me, as well as some which I heard 
at Lady Huntington's chapel there ; but from my con- 
duct at that time, in various particulars, 1 cannot say- 
that I had experienced what was meant by being born 
again. If you ask me from what time I date my con- 
version to God, I must say, that the exact time I can- 
not tell, but I think I may also say, that the Lord drew 
me gradually to himself, and by degrees I loved devo- 
tional exercises more and more; and I hope that I 
have within these four years, experienced many re- 
freshing seasons. How I wish to have my evidences 
brightened, as it respects personal interest in the Lord 
Jesus Christ. I desire to cast my all upon him, and 
wait his will concerning me. However short my ex- 
perience in the divine life has been, can I not appeal 
to God, and say, ' Lord thou knowest all things, thou 
knowest that I love thee/* 



" I hope that my reasons for wishing to be a labourer 
in the Lord's vineyard are sincere, and that they do not 



161 
were looking with wishful eye towards him, nor 
was there a little exertion among them who 
should succeed in obtaining him. As his talents 
however were acceptable, it was thought that 

spring from any improper motives. If I should be called 
into it, I pray that I may be kept faithful, and never 
shun to declare the "whole counsel? of God. As I know 
something of the excellency of the ways of wisdom, I 
am anxious that my fellow mortals may be partakers of 
the same grace, and that they may be brought to know 
God, and experience the riches of divine love and mercy 
in Christ Jesus : and if God should so honour me, as to 
make me an instrument in his hand, of doing them real 
good, how happy should I be ; how willing to endure 
hardships for Jesus' sake. As I trust God has given me 
a desire to act for his glory, and 1 know that he is glo- 
rified in the salvation of sinners, I am willing, if he 
should call me to the work, I am willing, I say, to en- 
gage in it I am aware, that it is an arduous and a 
difficult work, yet from these principles, I wou'- fain 
be a faithful minister of Jesus Christ. I would follow 
the leadings of divine providence. By the good hand of 
my God upon me, I am brought hitherto ; and although 
some circumstances are against me, yet, ■ where he 
appoints, I'll go and dwell. 5 I am not quite sixteen 
years old, yet young as I am, I have committed many 
sins, and experienced many mercies. Now, unto him 
that is able to keep me from falling, and to present me 
before the presence of his glory with exceeding joy, 
be glory and majesty, dominion and power, for ever 
and even Amen." 

P 2 



162 

a large sphere of usefulness would be desira- 
ble. Accordingly, he accepted a call to Liver- 
pool, and commenced his stated ministry on 
the first Sabbath in February last.* Here at- 
tracting vast multitudes of people, a larger 
place was thought necessary. On the 17th of 
April he laid the foundation-stone of a new 
chapel, to be ninety-six feet in length, and six- 
ty-six feet in breadth. On this occasion he 
wrote to a friend in London as follows : M Yes- 
terday I laid the foundation-stone of my new 
chapel ; gave an address on the spot ; and 
dedicated the place to God in solemn prayer. 
The auditory consisted of not less than five 
thousand people, who were all fixed in their 
attention. May I on that ground often find a 
solace for my care in the public worship of 
God ! May he bless the undertaking ! May 
his eyes and his heart be there perpetually \ n 

* Before he left the Academy lie delivered a part- 
ing address, in the presence of his fellow students, 
founded on these remarkable words, of the apostle Paul, 
" None of these things move me, neither count I my 
life dear unto myself, so that I might finish my course 
with joy, and the ministry which 1 have received of the 
Lord Jesus, to testify the gospel of the grace of God. 
Acts xx> <04, v 



163 

In a letter to Mr. Wilson, dated June 4, he 
thus expresses himself : 

" The walls of Zion are to be built in 
troublesome times, for such they are to me ; 
yet I would submissively commit my case to 
God; he may ordain, that the benefit of his 
church, and the good of others, shall be pro- 
moted by the ills I endure. You know poor 
White of Chester has received the end of his 
faith, the salvation of his soul. I delivered 
the funeral oration over his grave. We are 
all dying creatures, hastening to the world of 
immortality. I think that, lately, the world 
has appeared to me in its true light : it passeth 
away. May we by every dispensation of Pro- 
vidence be rendered more meet for the inheri- 
tance of the saints ! May we be clothed upon 
with our house which is from heaven ! M 

On the 27th of June he was ordained. Mi*. 
Hordle, who gave the charge, made the fol- 
lowing remarkable observations : you, my dear 
young brother, must die, and stand at the Bar 
of God. Your ordination service may be a 
prelude to your funeral service ; for what is 
man i Man is but of yesterday; and his days 
are as a shadow. How often have we seen 
:he sun go down while it is vet day ! White 



164 

the church has been pleasing itself with the 
prospect of enjoying the pious, fervent labours 
of an endeared minister for years, has an 
unexpected stroke separated them for ever! 
Mourning survivors, wondering, have said, 
u Verily, thou art a God that hidest thyself, 
O God of Israel, the Saviour !" 

And truly how mysterious are the w r ays of 
Providence. His time on earth was indeed 
to be short. On the sabbath preceding his 
death he preached in the morning from those 
words, Jeremiah xxxi. 3 : " I have loved thee 
with an everlasting love ; therefore, with lov- 
ing-kindness have I drawn thee." He after- 
wards administered the Lord's Supper, in a 
manner remarkably edifying and impressive. 
In the evening* he took for his text the words 
of our Lord, as recorded in Luke x. 42. " But 
one thing is needful, and Mary hath chosen 
that good part, which shall not be taken away 
from her." 

On Monday morning, " It appears that Mr. 
Spencer left his residence in the Park, in good 
health, about eleven o'clock in the forenoon 
(August 5) and walked down to the beach, 
where he met with a gentleman of the name of 
Brookfield, who had been bathing, and was 
then dressing, with whom he entered into con- 



165 

versation, and asked if the place was a good 
one for bathing. On being answered in the af- 
firmative, Mr. S. began to undress. When he 
walked into the water he was met by a person 
of the name of Potter, one of the workmen of 
the Herculaneum pottery, who directed him in 
what manner he should come into the water, 
but had no knowledge of him. Mr. Spencer 
observed it was very cold; when Potter said, 
he would feel warmer when he had been in 
awhile. When Mr. Spencer was about breast- 
high, he plunged over head, and then made 
an attempt to swim in a parallel line with the 
short ; and after he had gone about two yards in 
this direction, he recovered his feet, and again 
said, " Oh ! it is very cold !" Soon after this, 
by the strength of an eddy current, produced 
by a projecting rock, he was swept out of his 
depth. Potter himself, who is an expert swim- 
mer, found himself floating in the same direc- 
tion, and with some difficulty recovered the 
shore, when he looked about for Mr. Spencer, 
and saw the top of his head floating above the 
surface of the water. Potter knew not whether 
he was amusing himself, or drowning. He how- 
ever, cried out to him, but receiving no answer, 
immediately plunged in again, and swam to the 
rock to render him assistance, which he found 



166 
impossible, Mr. Spencer having then sunk in 
seven feet water; and Potter with some trouble 
got up the side of the rock, and communicated 
the intelligence to Mr. Smith, the resident- 
agent of the potteries, who immediately order- 
ed out two boats, which were directly manned 
and brought to the spot, where every exertion 
was used by Potter, as well as by those in the 
boats, to find the body. At length, they suc- 
ceeded in drawing it up, after it had been in 
the water about fifty minutes. It was instantly 
conveyed to the shore, where, by the judicious 
arrangements of Mr. Smith, there were several 
physicians and surgeons in attendance, who 
used every possible method that could be devis- 
ed to restore animation, but without effect."* 
Such was the melancholy end of this excel- 
lent young minister, at the age of twenty years 
and a half. Lovely youth ! little didst thou 
think, the day before, when expatiating on the 
glories of heaven, that thou shouldst so soon 
be there ! Little didst thou think, that thine 
immortal spirit should take its flight from the 
briny deep to the celestial world ! Little didst 
thou think, that, in a few days , the dear object 
of thy affections should have to weep, in the 

* Liverpool Pager, 



167 

anguish of her soul, in hearing the melancholy 
tidings of thy death ! Ah ! and little did wc 
imagine, that on thy tomb this inscription 
should be written — " Here are the remains of 
one who bid fair to be eminent and useful in 
the church, but who was suddenly swallowed 
up by the mighty waves !" Well, " it is the 
Lord; let him do what seemeth him good/ 
He gave, and he hath taken away : blessed be 
the name of the Lord."* 

* " On Tuesday, August the 13th, amidst an im- 
mense concourse of people, the remains of Mr. Spencer 
were conveyed from the park to Newington chapel for 
interment. The scene was solemn and impressive, and 
the numbers which came to pay this last sad tribute of 
respect to his memory, showed how deep an interest 
the public had felt in his character and melancholy 
death. In the order of procession, first walked the 
gentlemen of the faculty, and immediately before the 
corpse a number of dissenting ministers, four abreast. 
Then came the body, carried on a bier, the pall sup- 
ported by ten ministers, five on each side. The mourn- 
ers followed, and the procession was closed by the friends 
of the deceased, to the number of one hundred and fifty, 
in white hatbands and gloves, six abreast. All the streets 
through which the procession passed were crowded to 
excess ; so were also the windows and belconies of the 
houses. The greatest decorum was however observed, 
and a seriousness, according -with the occasion, was ma- 
nifested by alL The body was taken into the chape), 



163 

Learn here the sovereignty of God. Here 
was a young man highly esteemed. " Of man- 
ners most amiable, conciliating, and engaging. 
As a preacher, his talents were held in a de- 
gree of estimation, and possessed an extent of 
influence, which have seldom been equalled in 
the annals of pulpit-eloquence. Perhaps it 
scarcely ever before fell to the lot of any indi- 
vidual, at so early an age, to have diffused re- 
ligious impression through so extensive a cir- 
cle of hearers." He was just about to enter 
into the connubial state with an amiable young 

where Mr. Charrier, minister of Bethesda chapel, read 
part of the 15th chapter of the 1st epistle to the Corin- 
thians, and the 4th and 5th chapters of the 1st of 
Thessalonians, and afterwards prayed extempore. At 
the grave an eloquent and impressive oration was 
delivered by Mr. Fletcher of Blackburn, and the ser- 
vice was concluded by a prayer from Mr. Lister, of 
Lime-street chapel." 

This melancholy event was improved by the Rev, 
William Roby, at Liverpool, and by the Rev. Henry 
Forster Burder, at Hoxton chapel. This place of 
worship, though spacious could not contain the multi- 
tudes that came together. The writer of this, there- 
fore, at the request of several present, addressed a 
large congregation in the adjoining garden. Several 
other sermons were delivered to crowded auditories in 
various places. 



169 

lady of pious and respectable connections. The 
church was looking forward with delightful 
prospects of his success ; and thousands were 
ready to say, " This is the man whom God 
delighteth to honour. But, ah ! God's thoughts 
are not as our thoughts ; nor his ways, as our 
ways. Behold, he taketh away ; who can hin- 
der hin I who will say unto him, What doest 
thou?" 

2. Learn God's power and independency. 
He can carry on his cause without us. Paul 
is no more; WicklifFe is no more; Luther is 
no more ; — but his gospel survives ! His cause 
flourishes ! The patriarchs, the prophets, the 
apostles, the reformers — where are they? they 
have finished their work, and are gone to rest. 
But the truth died not with them ; the glory 
is not departed. Other instruments have suc- 
ceeded. The ark is not lost ; the word of the 
Lord has free course, and will finally triumph 
over all. Let us not, then, despair. He who 
raised up our young friend, and made him 
useful for a season,^' can easily supply his 

* Mr. Roby observes, that his ministry was attended 
with happiest effects on the hearts and in the conduct 
of numerous individuals. Many have given pleasing 
evidences of being seals to his ministry. At the very 
period of Ms death, he was intentionally girding himself 



170 

place. Besides, he is taken away from the 
evil to come. Popularity might have become 
a snare, or some evil might have befallen him. 
Let us be satisfied that he has done his work, 

for renewed exertions. He had prepared his pen and 
folded his paper for the purpose of composing a sermon, 
which he had engaged to preach for the benefit of the 
London Religious Tract Society ; and went to bathe in 
the river, expressly for the purpose of fitting himself the 
better for his service, having previously found that 
bathing answered the end of invigorating his mind for 
study. 

On the preceding day, which happened to be the com- 
munion-sabbath, he was peculiarly animated and affect- 
ing. In conversation, and in family-devotion that even- 
ing, he was remarkably spiritual, and mentioned the 
extraordinary degree of vigour which he had that day 
enjoyed in his public services. A friend having hinted 
that he seemed to be very happy whilst engaged in 
prayer at the Lord's supper; he replied, " O, yes ! I 
thought I could have prayed, and prayed, and mount- 
ed up to heaven !" On the following morning, the 
last that he was to behold here below, he thus address- 
ed a young female friend, who had just been admitted 
into the church. — M Have much communion with your 
own heart ; be much in private devotion ; walk close- 
ly with God \ n He then proceeded to the river, and 
was heard singing an hymn while putting off his clothes. 
Such was the holy disposition of his spul\ when death 
was insensibly approaching ! 

See Mr. Robife Funeral Discourse for 
Mr. SpeiKer. 



171 

though at an early period* Infinite "Wisdom 
saw fit to transplant this flower to a happier 
soil ; and, who can tell i his very death may 
prove the conversion of many ! We must sub- 
mit. He doth all things well. 

3. Learn the uncertainty of every thing 
here. Ah ! little did his mother think, when 
he hung upon her breast, or when she dandled 
him on her knee, that this would be his melan- 
choly end. And how little do we know of 
futurity ? Let us not then u boast of to-mor- 
row, for we cannot tell what a day may bring 
forth."* Let us ask, if death should suddenly 
meet us y are we ready to die ? Do we know 
that it is dangerous to procrastinate ? Do we 
consider " that there is no work, nor device, 
nor knowledge in the grave, whither we are 
going."f 

O let us seek the favour of him, then, who 
alone can forgive our sins, and whose Spirit can 
prepare us for the world above : then, should 
our departure be sudden, it will all be well ; 
we shall have an abundance entrance into the 
everlasting kingdom of our Lord and Saviour 
Jesus Christ. Let us anticipate a better world; 
let us rejoice in the hope of glory. Yes, Spen- 

* Eccl. ix, 10, t Prcv. xxvii. !. 



172 

cer ! we hope to see thee again, and thy 
spiritual children too, whom God hath gra- 
ciously given thee. There we hope to join 
thee in celebrating the praises of the Most 
High; there, beyond the reach of danger, 
we shall mingle our joys for ever; there we 
shall go no more out; there, the waves of 
trouble shall never beat upon us again, for 
there, it is said, " shall be no more sea.*** 

* Rev. xxi. 1. 



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